Tibetan
e is a letter or not, and one should know that the sequence of various vajras is a branch with seed.\nThe fourth is that by the sequence of various vajras with seed, one will obtain the power to bind the bodhicitta into a jewel. Wherever the mind abides, the wind will also dissolve there,\nand there the bodhicitta will melt and abide for a long time without moving elsewhere, because of the reason that the wind that moves the bindu dissolves. By extending into the five senses,\nfrom the first stage, there arises even more from the divine eye to the direct perception of the body,\nand the five direct perceptions led by the sole wisdom of great bliss\nare not obtained even slightly by this, because this is obtained by the difference in wind practice and object of focus, and the five direct perceptions led by bliss\nare obtained by the power of the sole wisdom of great bliss, and much more than what is obtained by the difference in the object of focus." } ``` ============================================================
Chinese
心 之上，成为能分有漏无漏一切法习气之基础。 若从还灭方面分，有种子之分、异熟之分，以及无漏智慧之 分。第一种有烦恼障和所知障的种子之分两种，这两种依次从 阿罗汉或佛的地位还灭。 第二种没有所知障的异熟之分，只有烦恼所引发的异熟之分。因此，唯识宗认为在无余涅槃中也会还灭， 但此处应说只在佛的地位还灭。 第三种是，在轮回涅槃的一切状态中，本体上没有差别地存在。如来藏、原始佛、因位的金刚持、 究竟成立的法性、真如、真实的边际、状态的胜义谛，以及基位时的无二智慧等，都只是这个。因此，认为如来藏是无遮的，那些宣说合乎《宝性论》 意旨的人们，看到“种姓界如蜂蜜”等，以及“有情具有的无漏智慧如蜂蜜”等经文， 实际上是遮止了（如来藏是无遮）。染污意是，缘着阿赖耶识而执着为我，如云：无明与我见，我慢我爱此 四者，令意成染污。如是说，不了解无我的愚昧地执着为我，以及作为执着我的我见，以及对此 生起“我”之念，以及于我生起骄慢，以及以强烈的力量执着和贪恋，即是对我的贪恋，是具有四种我执的自性，或者具有眷属。五根识是，仅仅是见到外境， 并不是能分别增益的，而那些缘着它们和分别念的境而 增益的，唯是意识，因此也称此为意识分别。因此，阿赖耶识的显现显现为三界，染污意于内 缘着阿赖耶识而执着为我，意识于外
English
The mind, On which is the basis for distributing the predispositions of all conditioned and unconditioned dharmas. If divided by cessation, there are the seed aspect, the maturation aspect, and the aspect of uncontaminated wisdom. The first has two aspects: the seed aspect of afflictive obscurations and cognitive obscurations. These two gradually cease from the stage of an Arhat or a Buddha. The second does not have the maturation aspect of cognitive obscurations, only the maturation aspect arising from afflictions. Therefore, although the Mind-Only school believes that it also ceases in the state of no remainder nirvana, here it should be said that it only ceases in the state of Buddhahood. The third is that in all states of samsara and nirvana, it exists without difference in essence. The Tathagatagarbha, the Primordial Buddha, the Vajradhara of the causal stage, the nature of reality that is ultimately established, Suchness, the ultimate limit, the ultimate truth of the state, and the non-dual wisdom of the ground stage, are all just this. Therefore, those who believe that the Tathagatagarbha is a non-affirming negation, those who speak in accordance with the intention of the Uttaratantra, having seen "The lineage realm is like honey," etc., and "The uncontaminated wisdom that sentient beings possess is like honey," etc., actually negate it. The afflicted mind is that which, focusing on the alaya consciousness, clings to it as self, as it is said: Ignorance and the view of self, pride and craving for self, these four make the mind afflicted. As it is said, being deluded into self without understanding no-self, and the view of self that causes clinging to self, and to that attaching the thought "I," and being proud of self, and clinging and being attached with the force of strong clinging to that, that is, attachment to self, is the nature of the four clingings to self, or with retinue. The five sense consciousnesses are merely seeing external objects, and are not those that can differentiate and impute, but those that impute by focusing on their objects and the objects of conceptual thoughts are only the mind consciousness, therefore this is also called mind conceptualization. Therefore, the appearance of the alaya consciousness appears as the three realms, the afflicted mind internally focuses on the alaya consciousness and imputes self, the mind consciousness externally.
Chinese
妄加增饰，粗大的二取显现，此即是错谬的来源。如是，彼（指上师）令智慧清净明晰。如是，意识犹如裁缝师，制造错谬的孔隙，而能摧毁它的，唯有观心自性的窍诀。仅仅是随后的推测，连边际也算不上。若无阿赖耶识，意识便无法连接日夜等，如《摄大乘论》所说：‘识亦于母胎中，如烂泥状而昏厥。’意识昏厥，不应是意识本身，因为它是常时的烦恼之所，且不缘意识之所缘。’等等广说之义的精髓是：拉辛未死，其中有便不可能入胎；死后，意识未断也不可能，故无取中阴者；且入胎之初的识，亦非意识，因其不依意识之根，故不缘其所缘。此乃其意。而认为无阿赖耶识者，若以念诵、灯、影像等为例，仅以缘起之门安立，虽是如此，然对此是意识而非阿赖耶识的理由，毫无助益，且对先前的理路，也无能成立的损害。那么，《转生经·国王教诫》中说：‘大王，彼最后之识灭尽者，名为死殁；彼最初之识生起者，名为出生。大王，最后之识灭尽之时，亦无往何处；最初之识生起之时，亦无从来处。’又说：‘念诵灯及镜，晶体种子酸与声，蕴聚相续之连结，智者了知无转移。’当如何引用？我等亦不欲死者即是生者，因一切有为法刹那不住故。然相续不断，从前者生起后者。
English
Adding embellishments, the gross appearance of duality arises, and this is the source of error. Thus, he (referring to the Guru) makes the wisdom clear and pure. In this way, the mind is like a tailor, creating gaps of error, and what can destroy it is only the key instruction of looking at the nature of one's own mind. Mere subsequent inference is not even a fraction of it. If there is no ālaya-vijñāna, the consciousness cannot connect day and night, etc. As the *Compendium of Mahāyāna* says: 'Consciousness is also in the mother's womb, fainting like a lump of mud.' That the consciousness faints is not likely to be the consciousness itself, because it is the abode of constant afflictions and does not perceive the object of the consciousness. The essence of the meaning of the extensive teachings is: If Lhasin has not died, it is impossible for his intermediate state to enter the womb; and if he has died, it is also impossible for the consciousness not to cease, so there is no one to take the intermediate state; and the consciousness that enters the womb is not the consciousness, because it does not rely on the root of consciousness, so it does not perceive its object. This is the meaning. And those who believe that there is no ālaya-vijñāna, if they establish it only through the door of dependent origination, using examples such as recitation, lamps, and images, although it is so, it is of no help to the reason that this is consciousness and not ālaya-vijñāna, and there is no valid harm to the previous reasoning. Then, in the *Sūtra on the Transference of Existence, Advice to the King*: 'Great King, that which is the cessation of the last consciousness is called death; that which is the arising of the first consciousness is called birth. Great King, when the last consciousness ceases, it does not go anywhere; when the first consciousness arises, it does not come from anywhere.' And it says: 'Recitation, lamp, and mirror, crystal, seed, acid, and sound, the connection of the aggregates and continuity, the wise know that there is no transfer.' How should this be quoted? We also do not want the one who dies to be the one who is born, because all conditioned phenomena do not remain for even a moment. However, the continuity is unbroken, and the latter arises from the former.
Chinese
容（容，yung）拉。那个， 在那里迁转也不是的例子们的意义和，没有来去的意义也是那个。 最初生起，也是对于生有和中有而说的。因此在讲解中观的深 奥意义时也说：讲解和连接离贪欲，衰损和死亡迁转，生 等，唯认为是意的识。这样说意义的宗派，引用俱舍 的教典等，不要作为装饰品。此时如若按照俄（俄，ngo）的译法， 阿赖耶识如果说成意，那么意的识就变成重复两次了。 因此自己的宗派是，上面所说的[不坏的]明点认识的部分， 就是阿赖耶识本身。它的所依明点也安立为阿赖耶识。 因此阿赖耶识的自性，也就是作为所依的明点菩提心， 和作为五根识的坐骑的风息们安立，也就是融入的缘故， 为了各自的处所安立明点而安心。意识一般没有住 的决定，因此观察到必须清楚地显示安立在哪里，所以说意安放在心 间，就是显示安放在心间以前的明点的位置。那么这个 9-575 意义要讲述，认为这是心间明点的详细解释，所以不应该安放在眼等处， 不相违背，因为那一切都依靠心间的明点而做事情的缘故。果位法身的详细解释中，讲述了包括身语意事业 等。另外金刚念诵的利益，详细的如上面一样， 这里也如是说：于智慧之基，带回自家。以根本金刚念诵， 使风心进入中脉，并且从诸根门对于支分之风作金刚念诵，就能成就五种现量。因此在那些之中，虽然出现了对于六根 等各种进行窍诀击打的方法，但主要是于心间修习，然后对于作为因的生起的能取所取的风息们进行窍诀击打，因此是心 间。 ༈ 各种金刚次第。 第二，有声音意义，体性，分类，果四者，第一是，依赖于所缘的 各种形象。
English
Rong (容，yung) la. That, There, not even transference is the meaning of the examples, and the meaning of no coming and going is also that. The initial arising is also spoken in relation to the state of birth and the intermediate state. Therefore, when explaining the profound meaning of Madhyamaka, it is also said: Explaining and connecting are free from desire, decay and death transference, birth etc., are considered only as the consciousness of mind. Such a sect that speaks of meaning, quoting the Abhidharma-kośa scriptures, etc., should not be used as ornaments. At this time, if according to the translation of Ngok (俄，ngo), if the Alaya consciousness is said to be mind, then the consciousness of mind becomes repeated twice. Therefore, one's own tradition is that the part of the [indestructible] bindu of knowledge mentioned above, is the Alaya consciousness itself. Its basis, the bindu, is also established as the Alaya consciousness. Therefore, the nature of the Alaya consciousness, that is, the bindu that serves as the basis, the Bodhicitta, and the winds that serve as the mounts of the five sense consciousnesses are established, that is, because they are absorbed, for the sake of establishing the bindu in their respective places, one settles the mind. The mind consciousness generally does not have a definite place of dwelling, therefore, observing that it is necessary to clearly show where it is established, it is said that the mind is placed in the heart, which shows that it is established in the position of the bindu in the heart before. Then this 9-575 meaning should be explained, thinking that this is a detailed explanation of the bindu in the heart, so it should not be placed in the eyes etc., it is not contradictory, because all of that relies on the bindu in the heart to do things. In the detailed explanation of the Fruition Dharmakaya, it explains including body, speech, mind, and activity etc. In addition, the benefits of Vajra recitation are detailed as above, here also it is said: At the base of wisdom, bring it back to your own home. With the root Vajra recitation, make the wind-mind enter the central channel, and by doing Vajra recitation on the branch winds from the sense gates, one can accomplish the five kinds of direct perception. Therefore, in those, although there appeared methods of hitting the key points for the six senses and various others, the main thing is to practice in the heart, and then to hit the key points for the grasping and grasped winds that are the cause of arising, therefore it is the heart. ༈ The order of various Vajras. Second, there are four: sound meaning, essence, classification, and fruit. The first is: relying on the various aspects of the object of focus.