Chinese
并且，是一切无漏之法的宝藏，是一切所知的事物之处。此外，按照小乘的观点，阿赖耶识的特征是作为一切有漏之法的因和果的自性而存在和成熟，就像成熟的果实一样，只是无漏之法的所依和处所，就像毒药瓶中存放药物一样。这是所说的。按照大乘的观点，阿赖耶识的特征是本来就清净，是菩提心性的自性，因此被称为阿赖耶菩提心。烦恼和恶趣的习气是暂时的污垢，就像黄金被灰尘覆盖，或者珍贵的宝石被埋在泥里一样，只是稍微看不见功德，并没有损坏自性。如《金刚手灌顶经》中所说：明灯燃烧的珍宝，即使沉入恶劣的泥潭中，其自身功德的光芒，依然在空中显现。同样，心性如珍宝，即使沉入恶劣的轮回中，其自身光明的自性，智慧法性依然在空中显现。就像这样。总之，无论如何，一切善恶之法都只是阿赖耶识的显现，而显现也是由业的习气所致，并非如其所显现的那样真实存在。因此，如果证悟到一切法本性涅槃，就如同打开了国王的宝藏，那时也抓住了猴子，也拴住了猫，也拆毁了空房子，也堵住了窗户。如果具有这样的智慧，就不需要从其他地方寻找成佛之道了。是这样说的。其中，调伏难以调伏的六种心性是：如《善臂经》中所说：心如闪电、风和猴子，如同大海的波浪，虚幻且总是喜欢外境，动摇且漂泊的心需要调伏。这样说，心就像闪电一样，只闪耀片刻，不会持续发光。像风一样，没有自性存在的法，具有动摇和散乱的特征。像猴子一样，对事物不
English
And, it is the treasury of all uncontaminated dharmas, the place of all knowable things. Moreover, according to the view of the Lesser Vehicle, the characteristic of the ālaya is that it exists and matures as the nature of the cause and effect of all contaminated dharmas, like a ripe fruit, and is only the support and place of the uncontaminated ones, like medicine stored in a bottle of poison. This is what is said. According to the view of the Greater Vehicle, the characteristic of the ālaya is that it is pure from the beginning, the nature of the essence of enlightenment, therefore it is called the ālaya bodhicitta. Afflictions and the imprints of bad destinies are temporary stains, like gold covered with dust, or a precious jewel buried in mud, only slightly obscuring the qualities, without damaging the nature. As it is said in the Vajra Array: The jewel of a burning lamp, even if submerged in a bad mud, its own qualities of radiance, still appear clearly in the sky. Likewise, the nature of mind is like a jewel, even if submerged in a bad samsara, its own luminous nature, the wisdom of dharmata still appears clearly in the sky. It is like that. In short, in any case, all good and bad dharmas are only appearances of the ālaya consciousness, and the appearances are caused by the imprints of karma, not existing as they appear. Therefore, if one realizes that all dharmas are naturally nirvana, it is like opening the treasury of a king, and then one also catches the monkey, also tethers the cat, also demolishes the empty house, also blocks the window. If one has such wisdom, one does not need to seek the path to Buddhahood elsewhere. It is said like that. Among them, taming the six difficult-to-tame aspects of mind is: As it is said in the "Good Arm Sutra": The mind is like lightning, wind, and a monkey, like the waves of the great ocean, illusory and always fond of external objects, the wavering and wandering mind needs to be tamed. It is said like that, the mind is like lightning, shining only for a moment, not remaining constantly bright. Like the wind, there is no dharma existing by its own nature, having the characteristic of wavering and scattering. Like a monkey, not
Chinese
進入，是進入非事物的行者。如大海的波浪，念頭無盡。是幻術師，因為總是侍奉不真實的意義。總是對外境感到喜悅，不喜悅內在的如實安住。像這樣本性難以調伏的，要用唸誦和禪定來馴服，並將其置於解脫道上。這樣說的。其中，調伏的方法簡而言之有兩種，即名為阿努格拉哈（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思）的隨順而攝受，以及名為毗格拉哈（藏文，梵文天城體，梵文羅馬擬音，汉语字面意思）的違逆而攝受或以懲罰來攝受。其中，隨順而攝受是，像稍微明亮的閃電一樣，首先在禪定的對境上稍微放置一下，不要長時間持續。要像風一樣，通過各種各樣的造作之門進入。要像猴子一樣，進入相似的事物。要像大海一樣，與各種各樣的念頭相應。要像幻術師一樣，在調伏的時候也要侍奉不真實。像對外境感到喜悅一樣，也要安住在慾望的對境上。違逆而攝受是，與閃電相反，要長時間明亮地攝受。與風相反，也要使其不動。與猴子相反，要使其專注於工作。與大海相反，要平息念頭的波浪。與幻術師相反，要觀察真實的意義。與對外境感到喜悅相反，要使其安住在內在的如實安住上。總之，對於這種隨順凡夫俗子的心性來調伏的方法，沒有這種和那種方法的界限，因為心的造作如何流動，進入何處，以及進入多少，對於所有這些，都要隨順地思維任何一個禪定的對境，這樣，最終念頭本身也無法超越禪定的對境而找到去往其他地方的立足之地。這主要是針對修習止觀而說的。其中，具有瑜伽六支的等持是，這樣說的。《集論》中說：『各別捨和禪定，以及止息出入息，和執持，隨念和等持，稱為瑜伽的六支。』這樣說的。其中，獲得內心的瑜伽
English
Entering, it is the agent of entering into non-things. Like the waves of the great ocean, thoughts are inexhaustible. It is an illusionist, because it always attends to untrue meanings. It is always delighted with external objects, and not delighted with true abiding within. Such a one, difficult to tame by nature, should be subdued by recitation and meditation, and applied to the path of liberation. So it is said. Among these, the methods of taming, in brief, are of two kinds: Anugraha (藏文，梵文天城體，梵文羅馬擬音，汉语字面意思), which means to seize by conforming, and Vigraha (藏文，梵文天城體，梵文羅馬擬音，汉语字面意思), which means to seize by reversing or by subduing. Among these, seizing by conforming is: like a slightly bright flash of lightning, first place it slightly on the object of meditation, and do not continue for a long time. It should be entered through the gates of various activities, like the wind. It should be entered into similar things, like a monkey. It should be conformed to various thoughts, like the ocean. Like an illusionist, even what is untrue should be attended to during the time of taming. Like being delighted with external objects, it should also be placed on the objects of desire. Seizing by reversing is: reversing from lightning, it should be seized brightly for a long time. Reversing from wind, it should also be made unmoving. Reversing from monkey, it should be focused on the purpose of work. Reversing from ocean, the waves of thoughts should be calmed. Reversing from illusionist, the true meaning should be investigated. Reversing from being delighted with external objects, it should be placed on true abiding within. In short, for this method of taming by conforming to the ordinary nature of the mind, there is no distinction between this method and that method, because however the activities of the mind flow, where they enter, and how much they enter, for all these, by conforming to any object of meditation, in the end, thought itself will not be able to surpass the object of meditation and find a place to go elsewhere. This is mostly said in the context of practicing calm abiding. Among these, the samadhi endowed with the six limbs of yoga is: thus it is said. In the Compendium, it is said: "Separate abandonment and meditation, and stopping, sending, and holding the breath, and recollection and samadhi, are called the six limbs of yoga." Thus it is said. Among these, obtaining the yoga of the inner mind
Chinese
这有六个分支。其中，个别舍弃是指安住于律仪。如同想要完全清净戒律，因为没有散乱和后悔的污垢，所以恒常守护根门。如同这是获得禅定的因。同样，所谓的个别舍弃，也不是指将从境和根门产生的各种识全部视为过失而加以舍弃，也不是指执著于事物而追随相状。而是应该恒常观想自己是本尊的自性而行持，并且舍弃对事物的执著和否定。这指的是根门自然调伏，并且不被欲望的压迫所控制，而且也接近诸佛的加持，因此成为禅定的容器。这也被称为个别行持，因为以安乐受用。也被称为个别舍弃，因为舍弃因欲望而散乱。禅定是从远离欲望和罪恶的不善法中产生的，因此，之后适宜宣说禅定。它也有五种分支，即：寻和伺、喜和乐、以及心一境性。禅定的对境，在此处也是三秘密本身。三秘密则总摄了一切手印。手印也以意义和表征的方式总摄了一切完全清净的本尊。其中，身的秘密是指本尊形象的身，颜色、形状和姿态的差别。如《后禅定》中所说：眉毛、眼睛、牙齿和嘴唇，面容、身体和手脚，是金刚萨埵威严的印，能成办自利之事。如是，通过身的一切方式，作为禅定的对境而专注。语的秘密是指辨别声音和非声音，隐藏的语调是金刚语。如是等等所说，观想本尊心间和舌尖上的法字，作为颜色和形状的相状，并且对声音和声音的意义的法性进行观察和分析，这是获得禅定的因。如是所说，安住于声音的禅定是获得瑜伽的
English
These are the six branches. Among them, individual abandonment means abiding in discipline. Just as one desires to completely purify the precepts, because there is no distraction and no stain of regret, one constantly guards the senses. Just as this is the cause of attaining samadhi. Similarly, the so-called individual abandonment does not mean that all the arising consciousness from objects and senses should be regarded as faults and abandoned, nor does it mean clinging to things and following after signs. Rather, one should always contemplate oneself as the nature of the deity and practice, and abandon both attachment to things and negation. This refers to the fact that the senses are naturally subdued, and not controlled by the oppression of desire, and also close to the blessings of the Buddhas, thus becoming a vessel for samadhi. This is also called individual conduct, because it is enjoyed with bliss. It is also called individual abandonment, because it abandons being distracted by desire. Samadhi arises from being separated from desire and sinful non-virtuous dharmas, therefore, it is appropriate to explain samadhi afterwards. It also has five branches, namely: investigation and analysis, joy and happiness, and one-pointedness of mind. The object of samadhi, in this case, is also the three secrets themselves. The three secrets encompass all mudras. The mudras also encompass all completely pure deities in terms of meaning and symbols. Among them, the secret of body refers to the body of the deity's form, the differences in color, shape, and posture. As it is said in the Later Samadhi: "Eyebrows, eyes, teeth, and lips, face, body, hands, and feet, are the glorious seal of Vajrasattva, accomplishing self-benefit." Thus, through all the ways of the body, focus as the object of samadhi. The secret of speech refers to distinguishing between sound and non-sound, the hidden tone is Vajra speech. As it is said, contemplate the Dharma letters on the heart and tongue of the deity, as signs of color and shape, and observe and analyze the nature of sound and the meaning of sound, this is the cause of attaining samadhi. As it is said, samadhi abiding in sound is to attain yoga.
Chinese
并且，据说安住于声音之边的禅定能给予解脱。口中发出声音，在主要讲述禅定的情况下，会成为散乱的因缘。语的秘密是：观想心间的金刚萨埵，以及观想智慧萨埵等是语的形象。对安住于其意义菩提心和法身的体性进行辨别分析是语的自性。像这样，缘于三秘密是禅定的对境。如何缘于它呢？以五支的方式缘于它。其中的寻是生起如实了知三秘密体性的智慧。伺是反复修习它，并且对包含其意义的伺择也反复进入。喜是由于获得寻伺二者的禅定，三秘密的相似影像将会显现，那时会远离欲望，并且由于体验到以前未曾体验过的意义，会生起无与伦比的巨大喜悦。乐是当获得其力量的心专注时，会体验到身心的感受快乐。心一境性是像这样，当心变得非常专注时，不会生起能知和所知二者的显现，而是仅仅成为自证。像这样，通过禅定使心寂静之后，为了使其更加调柔，应当修习屏息和呼气。对此，如何修习的方法是，因为门很多，所以无论如何修习都没有矛盾。之后，当心调柔且气息平静之后，为了使其稳固且具有力量，应当修习将气息纳入体内。之后，当气息止住，心也变得非常寂静，从而获得稳固时，将会显现五种形象，即：如是说，初如阳焰，二如烟状，三如萤火虫，四如明灯般燃烧，五常时显现，如无云之虚空。如是说。对此，这些征相也有内外两种，其中的外相是当气息纳入体内时，在外面面前的虚空中，在视线中会显现光明。
English
And, it is said that the meditation that abides at the edge of sound gives liberation. Speaking aloud will become a cause of distraction in the case of mainly talking about meditation. The secret of speech is: visualizing Vajrasattva in the heart, and visualizing wisdom beings, etc., are the images of speech. Discriminating and analyzing the nature of abiding in its meaning, bodhicitta and dharmakaya, is the nature of speech. Like this, focusing on the three secrets is the object of meditation. How to focus on it? Focus on it in the manner of the five limbs. Among them, investigation is the arising of wisdom that knows the nature of the three secrets as they are. Analysis is repeatedly practicing it, and repeatedly entering into the analysis that includes its meaning. Joy is that by obtaining the meditation of both investigation and analysis, the similar images of the three secrets will appear, at that time one will be separated from desire, and due to experiencing meanings that have not been experienced before, incomparable great joy will arise. Bliss is when the mind of its power is concentrated, one will experience the feeling of happiness of body and mind. One-pointedness of mind is like this, when the mind becomes very concentrated, the appearance of both knower and known will not arise, but will only become self-awareness. Like this, after calming the mind through meditation, in order to make it more tame, one should practice holding and exhaling the breath. Regarding this, the method of how to practice is, because there are many doors, there is no contradiction in practicing in any way. After that, when the mind is tame and the breath is calm, in order to make it stable and powerful, one should practice taking the breath into the body. After that, when the breath is stopped and the mind also becomes very calm, thereby gaining stability, five signs will appear, namely: It is said, first like a mirage, second like smoke, third like a firefly, fourth burning like a lamp, fifth always appearing, like a cloudless sky. It is said. Regarding this, these signs also have two types, inner and outer, among which the outer sign is when the breath is taken into the body, in the sky in front outside, light will appear in the line of sight.