Chinese
具有…的意之细微聚集之业被摄集，如是舍弃六意之生起感受之分别，从觉性之智慧法性光明大界中谛听，如是遣除集聚者之六意之过失后，先前串习之相，身语意之相，现在于意如何生起，显示之，汝勿散乱而谛听，如是教诫。心为种种分别之习气聚集之业者，以阿赖耶识之执取之身所染污，故称有情。如是之有情，无论男女，于其意，意之自性，词义，分类，作用之业，因，缘，自性，果，各自之体性，以及执持并显示意之口诀，与内外之生起结合，以及于三身中轮番，以及以十二种方式广说意之法，即自性为忆念，思维，以及流动之因等。词义为涉入种种对境。分类有六种，即周遍寻觅之三境，涉入三时而寻觅，以及决断之意。如是于三时之境流动，故随之以身而决断。决定安住之意，如是以身而于贸易时等种种相状决断，彼以究竟之定解以及对境之究竟贪执而执持。如是于种种相状，于安立决定之三境中流动之种种忆念流动，故于诸多对境执持，故于诸多执持而流动执持之意。意之了别识，如是于三境中流动并执持，五门等诸多识各自显现，彼等以不同之境，于不同之识执持之分不同执持，故内外之执持之境显现种种。烦恼之意，如是五门之不同识，境之不同，为错乱之识，若不认识，则愚痴随眠以及先前之二因生起。若不认识彼，则于境之好坏差别贪求执着，故生起贪欲。于彼执着，则我与我所而
English
The work of gathering the subtle aggregates of the mind that has... is collected. Thus, abandon the arising feelings of the six minds. Listen from the expanse of the clear wisdom of awareness and the nature of reality. Thus, after eliminating the six faults of the mind of the collector, the signs of previous practice, the signs of body, speech, and mind, how it arises in the mind now, show it. Listen without distraction, thus instructing. The mind is called sentient being because it is defiled by the body of Alaya, which is the agent of karma, the accumulation of various habitual tendencies of conceptualization. Such a being, whether male or female, in their mind, the mind is: the nature of mind, the definition, the divisions, the function, the cause, the condition, the nature, the result, the individual characteristics, and the instructions for holding and showing the mind, and combining with the inner and outer elements, and alternating in the three bodies, and the Dharma of the mind is extensively taught in twelve ways, namely, the nature is memory, thought, and the causes of movement. The definition is that it engages in various objects. There are six divisions, namely, the three objects of pervasive search, engaging in the three times and searching, and the mind of determination. Thus, moving in the objects of the three times, therefore, following it, it is determined with the body. The mind of definite abiding is that, in this way, with the body, various aspects such as trade times are determined, and that is held with ultimate certainty and ultimate attachment to the object. Thus, in various aspects, various memories that move in the three objects of establishing certainty move, therefore, it holds onto many objects, therefore, it is the mind that moves and holds onto many holdings. The consciousness of mind is that, in this way, moving and holding in the three objects, many consciousnesses such as the five gates appear separately. Because of that, the parts of holding consciousness are held differently in different objects, so various objects of inner and outer holding appear. The afflicted mind is that, in this way, the different consciousnesses of the five gates, the difference of objects, are mistaken consciousnesses. If it is not recognized, then ignorance and the two previous causes arise. If that is not recognized, then craving and attachment arise by desiring and clinging to the distinction between good and bad objects. Clinging to that, then I and mine...
Chinese
从粗略的二取执着出发，由于贪恋执着的势力，产生了对他人嗔恨的烦恼。像这样，从嗔恨到憎恨的势力，对平等者生起我慢。做了这些，即使是对细微之处也猜疑，舍弃他人而成就自我的意愿，以及诸如此类无法思议的烦恼都产生了。所作的事业是：普遍寻伺的（心）寻找并索取过去、未来和现在的对境。做了这些，就执持了忆念的基础。决定的（心）作为安立不同名称的基础。做了这些，就以心来表达词语和言说。决定的（心）安住并停留在众多的思虑中。做了这些，就成为了以心审察的见、修、行。动摇执持的（心）以智慧来决断并执持众多具有名称的对境，做了这些，就变得不信任意义。心的识以不同的方式执持五根的贪执，做了这些，就积聚了各种错乱的知识。染污的（心）生起不同的分别念，做了这些，就成为了无分别智慧的障碍。原因是：普遍寻伺的原因是忆念，决定的是阿赖耶识，决定的是智慧，动摇执持的是名称，心识的原因是各个根的作业，染污的心的原因是错乱。缘是：普遍寻伺的心依赖于三时（过去、现在、未来）的对境而生起。决定依赖于所执持的对境而生起。决定依赖于成为贪执的对境而生起。动摇执持依赖于未被调整的自性而生起。心识依赖于欲望的功德而生起。染污的心依赖于前后习气的连接，梦境的形象而生起。这些的自性是：普遍寻伺的心的自性是因欲望而无法得知仪轨，决定是执着于我和我所，决定是贪执于所断的对境，动摇执持的自性是不安住于一个所依，心。
English
From the gross grasping of duality, due to the power of attachment and clinging, the affliction of hatred towards others arises. Thus, from hatred to the power of animosity, pride arises towards equals. By doing this, even subtle things are doubted, others are abandoned, and the desire to achieve oneself is pursued, and countless afflictions such as these arise. The function is: the all-searching (mind) seeks and demands objects of the past, future, and present. By doing this, it holds the basis of memory. The determining (mind) serves as the basis for assigning different names. By doing this, it expresses words and speech with the mind. The deciding (mind) dwells and remains in many thoughts. By doing this, it becomes the view, meditation, and conduct of mental scrutiny. The wavering-grasping (mind) uses wisdom to sever and grasp many objects with names, and by doing this, one becomes distrustful of meaning. The mind's consciousness performs the function of grasping the attachments of the five senses in different ways, and by doing this, it accumulates various confused knowledge. The afflicted (mind) arouses different discriminations, and by doing this, it becomes an obstacle to non-conceptual wisdom. The cause is: the cause of all-searching is memory, the cause of determining is the ālaya-vijñāna (store consciousness), the cause of deciding is wisdom, the cause of wavering-grasping is name, the cause of mind-consciousness is the function of each sense, and the cause of the afflicted mind is confusion. The condition is: the all-searching mind arises dependent on the three times (past, present, future). Determining arises dependent only on the object grasped. Deciding arises dependent on becoming the object of attachment. Wavering-grasping arises dependent on the uncorrected nature. Mind-consciousness arises dependent on the qualities of desire. The afflicted mind arises dependent on the connection of past and future habits, and the appearance of dreams. The nature of these is: the nature of the all-searching mind is that the ritual cannot be known due to desire, determining is grasping at self and what belongs to self, deciding is attachment to the object to be severed, the nature of wavering-grasping is not abiding in one basis, mind.
Chinese
如今将识之自性执为多体，烦恼意之体性或颠倒之相，作意且迷惑之自性也。果为周遍寻觅之果习气，决断之分别，决定之意，动摇执持之犹豫，意之识之果邪见，烦恼意之上者等聚集故，于六道中轮回也。各自之体相为，周遍寻觅之意之体相非为聚集且住也。决断之分别作且境完全断也。决定者乃于错乱执为真实也。动摇执持之体相能显现者执持也。意识者乃随五根门而行止也。烦恼意之体相乃痛苦且不恒常也。彼等意执持而当显示之口诀乃，彼等六意本非有，为客尘，譬如如虚空之云，如是忽然生且忽然消散，法性本然安住于彼，六意忽然生且忽然灭，如是显现种种显现然为一，于一执为多体之动摇自断，超离于于三境执为我之智，忆念客尘之分别断绝。彼断绝故无忆念之顽固之识自止息。彼止息故于无生自之体性而住，无止息而空明。超离于彼而安住于边解脱圆满大见中，意之动摇自断。彼断绝故于境执持之识自定空也。彼空故前后习气之执着不生故，错乱断绝也。彼亦执持彼之口诀真实者乃依于方便而执持，及依于智慧而执持也。依于方便而执持者乃，声之所缘等五根之自续之执着遮止之五或六方便依之而修习故，显现而无自性之意之生起感受解脱生起也。又分别念以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）
English
Now, the nature of consciousness is grasped as multiple. The nature of the afflicted mind, or the inverted aspects, are the nature of attending to and being deluded. The result is the habitual tendencies, the result of pervasive seeking; the discernment of determination; the mental judgment of certainty; the hesitation of grasping movement; the wrong view, the result of mental consciousness; because the superiors of the afflicted mind are gathered, it revolves in the six realms. The individual characteristics are: the characteristic of the pervasively seeking mind is not gathering and abiding. The discernment of determination acts and completely cuts off the object. The one that determines grasps delusion as truth. The characteristic of grasping movement is that it grasps what can appear. Mental consciousness follows the five gates. The characteristic of the afflicted mind is suffering and impermanence. The instruction to be shown by holding those minds is: those six minds are not originally existent; they are adventitious, like clouds in the sky. Like suddenly arising and suddenly clearing, the Dharma nature abides primordially in that. The six minds arise suddenly and vanish suddenly. Thus, although various appearances appear, they are one. The movement of grasping the one as multiple is self-cut. It transcends the mind that grasps the three realms as self. The memory of adventitious thoughts is cut off. Because that is cut off, the inanimate consciousness without memory ceases by itself. Because that ceases, it abides in the unborn self-nature, clear and unobstructed without cessation. Transcending that, it abides in the view of complete liberation, the Great Perfection. The movement of the mind is self-cut. Because that is cut off, the consciousness that grasps the object is inherently empty. Because that is empty, the attachment to past and future habitual tendencies cannot arise, so delusion is cut off. Also, the actual instruction for holding that is holding based on method and holding based on wisdom. Holding based on method is: by practicing based on the five or six methods that avert the attachment of the self-continuum of the five senses, such as the support of sound, the arising and feeling of the mind, which appears but has no self-nature, is liberated. Again, conceptual thought with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)
Chinese
通过修习包括驱逐等二十一种心痛之法，心的流动自然止息，显现为大乐的自性。依靠智慧而把握，事物本性的存在方式中，轮回与涅槃从未成立，因此不可能存在流动的意识。由于没有流动的意识，六识的对境也从未显现。由于从未显现，断除的意识便会中断。无论如何，一切显现皆是法性，一切所显现皆是游舞，存在与不存在、显现与声响皆解脱于实相之中，这被称为：由于无法找到六识，所以从根本上清净了错乱。如此，由于从根本上清净，显现便安住于自地，觉性从自地解脱。显现之时，要诀在于了知其为自显现；流动之时，要诀在于了知其为自境；解脱之时，要诀在于证悟其为原始解脱。这些心与内外之元素结合，由于对任何事物都没有阻碍，所以流动是风，由于使生起与融入皆空性，所以是气息。将之与三身联系起来，如此通过十二种法的名相来确定心，以心来了解心，对外境的执着自然消失，内在心识的束缚自然解脱，我执烦恼的念头自然止息，不执著于念头，如此不可思议，不执著于无念，本来就没有生起，不执著于无生，所以流动超越了心识，不在超越之上执著，因此在解脱的尽头，也未成立任何自性，三身圆满具足。由于是各种心的神变，所以化身自然显现。由于在行为和受用之流中显现，所以报身自然显现。由于从存在与不存在、显现与空性的本性中解脱，所以法身自然通彻。认识到这些，将显现为各种心识流动的化身相遇并认识。心的念头不用于对境，报身相遇并认识。心的执着突然在自地清净，法身相遇并认识。由于执着于显现为自续的执着自然消失，对化身执着的流动自然断除，因此专注于心的念头。从法性造作中解脱的心是自生的智慧。由于执着于光明为自续的执着自然消失，以圆满报身束缚的结自然从自地解脱，心