English
Thus it is explained. Furthermore, even if the mind recognizes in the first instant, if it does not continue with analysis thereafter, it does not accumulate karma, and all the powers of yoga desire it to be so. As it is said: In the Doha of Toktsewa: The six consciousnesses know the appearance of objects, undefiled by grasping, that alone, there is no karma and no ripening. Seen as stainless as the sky. Thus it is said. The way consciousness accumulates karma: Now, how do those consciousnesses accumulate karma? That is, with coarse attachment and conceptualization, the virtues and sins, accumulate habits in the desire realm, relying on the base of all. Non-conceptual clear appearance accumulates in the form realm, non-conceptual one-pointedness relies on habits in the formless realm. The nature of samsara, two adventitious obscurations, at all times, are closely relied upon. Thus it is said. Therein, the mind, with coarse grasping and clinging, conceptualizes, and with virtuous and non-virtuous actions, falls into the desire realm. Samadhi not grasped by the true nature, meditating on the state where appearance arises in the field of appearance without conceptualization, accumulates the karma of being born in the form realm on the base of all. Blocking the field of appearance, meditating without conceptualizing anything, accumulates the seeds of being born in the formless realm on the base of all. In the sacred chapter of the Samadhi of the Jewel Heap, it is said: In whom, by discriminating with conceptualization, with virtuous, non-virtuous, and intermediate actions, one falls into the desire realm. In whom the mind does not conceptualize, and does not abandon the object, practicing yoga with one-pointedness, being separated from the nature of dharma, one creates in the form realm. In whom the mind is neither in the form realm nor in the desire realm, not following after the object, becoming familiar by viewing it many times, that one wanders in the formless realm, but will never be liberated from these three realms. Therefore, listen with correct hearing, and become familiar with practice through meditation, be diligent. Showing the state of consciousness: Showing the state of those consciousnesses. Consciousness does not conceptualize anywhere, the means of distraction are exhausted, not holding onto the field of appearance, one-pointedness, at the time of the base of all, not allowing clinging to arise in any clear appearance, the consciousness of the base of all, clear and lucid, without wavering. The objects of the five senses and the refutation and establishment of grasping and clinging, when the seven aggregates coarsely conceptualize on the object, the seven consciousnesses
Chinese
被称作是近的安立。 所谓这个，像这样在任何地方也不作意，散乱而专注一处是阿赖耶的阶段。 显现境清晰可见时，同时对任何也不作意是阿赖耶识的阶段。 那时，对各个境清晰而显现的觉知是五门识，对任何境首先刹那间显现为所取，其次与分别烦恼相混而显现为能取是染污意和意识的阶段，即七识聚。 在菩萨地中说，与境不相关联的不作意是阿赖耶的阶段。 与境相关联的不作意是阿赖耶识的阶段。 对各个境觉知的行相是五门识的阶段。 对境首先生起作意，之后以分别而生起能取和所取是意识，以及染污意的阶段。 阶段的意识是，阶段的意识。 这些串习故，于三有轮回中，三门迷乱乃痛苦之因。 也就是说，与解脱道不相关的阿赖耶阶段的意识，是寂止专注一处的稳固三摩地，以及明晰而不作意的止观部分稳固，以及随境而生起的六根的增上缘所生的粗大意识，以积累的善恶而于无色，色，欲中迷乱。 原因是，未被解脱所摄持，并且未脱离能取所取之故。 也就是说，于三摩地不作意的状态中取，不从那散乱而专注一处是能取。 真正的禅定是，以方便大悲和智慧不住二边的方式修习，然而没有境和有境的戏论，并且没有于此状态中决定唯一的修习。 与不可思议的实相相关联，并且即使获得从那获得的喜乐，神通和神通常，也没有欢喜傲慢的自负，以及执着于相。 对于其他人来说，与此相反的缘故，没有从轮回中解脱。 如今大多数禅修者的禅修是错谬的。
English
It is called the establishment of proximity. That is to say, like this, in any place, without any conceptualization, being distracted and focused on one point is the stage of the alaya. When the appearing object is clearly visible, and at the same time there is no conceptualization of anything, it is the stage of the alaya-consciousness. At that time, the awareness that is clear and appears distinctly in each object is the five sense consciousnesses. The first moment of appearance as an object to be grasped in any object, and the second appearance as a grasper mixed with discriminating afflictions, is the stage of the afflicted mind and the mind-consciousness, which are the seven aggregates. In the Bodhisattva-bhumi, it says that non-conceptualization without connection to an object is the state of alaya. Non-conceptualization in connection with an object is the state of alaya-consciousness. The aspect of knowing each object is the state of the five sense consciousnesses. The arising of grasping and apprehending by first conceptualizing an object and then discriminating it is the state of mind-consciousness and the afflicted mind. The consciousness of the state is the consciousness of the state. By becoming accustomed to these, in the three realms of existence, the three doors are confused and suffering is accumulated. That is to say, the consciousness of the alaya state, which is not connected with the path of liberation, is the stable samadhi of single-pointedness of calm abiding, and the stable part of insight meditation that is clear and non-conceptual, and the coarse consciousness that arises from the empowering condition of the six senses that arises following the object, is confused by the accumulated virtue and non-virtue in the formless, form, and desire realms. The reason is that it is not grasped by liberation and has not transcended the grasped and the grasper. That is to say, in the state of non-conceptualization of samadhi, grasping, and not being distracted from that, but focusing on one point, is the grasper. True meditation is when one meditates with the method of great compassion and wisdom that does not abide in either extreme, yet there is no elaboration of object and subject, and there is no meditation that is fixed on this state as the only one. It is connected with the inconceivable reality, and even if one obtains the joy, bliss, miracles, and clairvoyance that come from that, there is no conceit of joy and pride, and no clinging to signs. For others, because it is the opposite of this, there is no liberation from samsara. Nowadays, the meditation of most meditators is mistaken.
Chinese
此外，（他们）没有看到自己有任何优点。三界中哪个最重要？解释如下：思考这些识如何作为自己和其他地方的主要和次要因素。也就是说，在欲望界，七识是主要的。在色界，阿赖耶识是主要的，在无色界，非概念的阿赖耶识是唯一的主要因素。其他两个作为次要因素处于潜伏状态。要知道它们存在于各自的领域中。正如《阿赖耶识和智慧的检验》的注释中所说，由导师佛密所著：在欲望界，七种识，如眼识等，是主要的，其他的是次要的。在色界，阿赖耶识和进入识是主要的，其他的则是次要的。在无色界，只有阿赖耶识是主要的，其他的则处于潜伏状态。要知道这一点。消融的方式是：详细区分各个部分：例如，在欲望界，晚上睡觉时，五种感官的识逐渐消融于意识中。然后，由于消融于阿赖耶识中，所以没有概念。那唯一的、没有显现对象的境界。由于消融于法界中，所以自性远离戏论。再次，当它们出现时，从阿赖耶识中，只有意识本身升起，从而产生梦境。尽管没有各种各样的否定和肯定，但它们仍然显现。从那之中出现，当两者醒来时，六识。由于识进入对象，所以会产生业力。白天和夜晚的循环就是这样显现的。也就是说，当欲望界的众生入睡时，五根和烦恼意一起消融于意识中。当意识消融于阿赖耶识中时，清晰而非概念性的状态会短暂地显现。一些新的导师认为，那些认识到这一点的人会安住于此，从而在没有梦境的情况下体验光明法性。然而，阿赖耶识消融于不对任何事物进行概念化的阿赖耶识中。当阿赖耶识消融于法界中时，微细和粗大的执着消失了。由于空性和光明、远离戏论的法性显现，如果认识到这一点，就能消除错觉。正如《秘密智慧宝续·总集》中所说：七聚识消融于阿赖耶识中，然后阿赖耶识消融于法界中。那时，原始的俱生（智慧）显现为空性和光明的自生（智慧）。
English
Furthermore, (they) do not see any qualities in themselves either. What is most important in the three realms? The explanation is as follows: Thinking about how these consciousnesses are the main and secondary factors in their own and other places. That is, in the desire realm, the seven consciousnesses are the main ones. In the form realm, the alaya consciousness is the main one, and in the formless realm, the non-conceptual alaya consciousness is the only main factor. The other two are latent as secondary factors. Know that they exist in their respective realms. As it is said in the commentary on "The Examination of Alaya Consciousness and Wisdom," written by the teacher Buddhaguhya: In the desire realm, the seven types of consciousness, such as eye consciousness, etc., are the main ones, and the others are secondary. In the form realm, the alaya consciousness and the entering consciousness are the main ones, and the others are secondary. In the formless realm, only the alaya consciousness is the main one, and the others are known to be latent. The way of dissolution is: Differentiating the parts in detail: For example, in the desire realm, when sleeping at night, the consciousnesses of the five senses gradually dissolve into the mind. Then, because of dissolving into the alaya consciousness, there is no concept. That very state of being one-pointed and without an object of appearance. Because of dissolving into the dharmadhatu, the nature is free from elaboration. Again, when they arise, from the alaya consciousness, only the mind itself arises, thus creating dreams. Although there are no various negations and affirmations, they still appear. From that, when the two awaken, the six aggregates of consciousness. Because the consciousnesses enter into objects, karma is accumulated. The cycle of day and night appears in that way. That is, when those in the desire realm go to sleep, the consciousnesses of the five senses together with the afflicted mind dissolve into the mind consciousness. When the mind consciousness dissolves into the alaya consciousness, a clear but non-conceptual state briefly arises. Some new teachers believe that those who recognize this will rest upon it and thus experience the clear light of dharmata without dreams. However, the alaya consciousness dissolves into the alaya, which does not conceptualize anything. When the alaya dissolves into the dharmadhatu, the grasping of subtle and gross disappears. Because the nature of emptiness and clarity, free from elaboration, arises, if one recognizes this, one can reverse delusion. As it is said in the Tantra of the Secret Essence Jewel, the Kun Dus: The seven aggregates of consciousness dissolve into the alaya consciousness, and then the alaya dissolves into the dharmadhatu. At that time, the primordial co-emergent (wisdom) arises as the self-born (wisdom) of emptiness and clarity.
Chinese
是智慧。瑜伽士应知晓此理。如此说。由此再次生发，从法界生起阿赖耶，由此生起阿赖耶识，由此唯一起立意念，显现各种梦境，习气执着于意念的境法。此时，念头摇动的诸风，以及七识所依之脉的风融入命勤脉，进入中脉之时，称为阿赖耶三平等识，因为三风汇聚于一点。之后，融入中脉，成为一体，即是阿赖耶之时，沉睡深沉，没有梦境。有些人没有梦境，也能整夜安眠。之后，阿赖耶融入法界，即是中脉之中，有不变的殊胜光明之脉，粗糙之界，风不流动，清澈，是光的自性。如《昆萨》所说：位于中脉之中的脉，是不变的殊胜光明，清澈而无实，是光明的界，是任运成就智慧的处所。此处所说的中脉之风，即是清净无知，融入之时，光明便会显现。此时，显现景象的光明点、光芒和彩虹等。显现空性的光明，心性远离戏论。显现双运的光明，体验明觉的广大智慧。之后，再次生起阿赖耶，以及其识，和意念之时，是命脉之意念，在忆念所依之中，风生发的时刻。之后，依靠各个感官的脉风进入，醒来之时，对显现的境，自如地产生能取所取。如对色等境产生念头时，也会讲解如何区分各个部分。区分各个部分是：之后，于色等各自本位的识，四禅定，从阿赖耶识的自性中安住，执持诸境的细微识，有时会接近产生，但大多数时候，是因禅定纯熟而安住。其中，在实修禅定的时刻，各自的不分别为主，对境的分别以习气的方式存在，而初禅、二禅、三禅中，有分别和