English
Recognizing this, being skilled in the intermediate abode, thoroughly eliminating the root of error, and finally being skilled in the mind's destination, recognizing the fruition of error. Yogis who understand in this way, because they realize that the external objects of the five senses of earth, water, fire, and wind mentioned above are without self, so appearance is liberated from appearance, therefore, the mind is called liberated through examination and analysis. Moreover, because of being skilled in the wisdom of the basic abode, the place where the mind arises is not found, because there is no reason, so the cause of thought vanishes. Because of being skilled in the wisdom of holding characteristics, the place where the mind dwells is not found in the middle, so the one with characteristics transcends the cognition of the nature of characteristics. Transcending it, the object of thought vanishes. Because of being skilled in the wisdom of what is to be known, the place where the mind goes is not found in the end. The fruition of thought vanishes, therefore, for the yogis who are clear in the self-nature of wisdom, the thought self-nature of the mind is pure, therefore, all phenomena manifest as self-cognizant directly, it is the wisdom that transcends the mind, the wisdom of emptiness that is unobstructed without any entity established abides in the basis, therefore, the way of abiding is unmodifiable. Because of holding characteristics separately, it can be seen directly, therefore, it is not to be practiced on the path. Because what is to be known and the knower are clear in their self-nature, there is no abandonment or attainment in the fruition, therefore, one has power over phenomena and the nature of phenomena. The above explained the difference in the question and answer distinguishing mind and wisdom, now the second question and answer about the abode of mind and wisdom is explained, and again it is requested, saying, 'Please, Teacher, Samantabhadra,' etc., to explain. That is, the compiler again requested, saying, 'Please, Teacher, who is focused on having special qualities,' Samantabhadra refers to one who has transcended faults and perfected qualities. The two questions are clear in the text. Again, the teaching was given, saying, 'Please, Great Bodhisattva,' to address. The abode of the mind is the Alaya-consciousness with habits and body combined, like a container. What is the reason? Because the Alaya-consciousness at the time of accumulating many habits is collecting all kinds of likes and dislikes of the object of thought, and only abides in the consciousness of the three realms, therefore, it holds the three realms as its own nature. Moreover, the abode of the wisdom of the basic abode is the Dharmakaya. That is, because of abiding, it is the nature of phenomena.
Chinese
因为智慧显现为身，所以称为处所。持有特征的处所是报身。这也是因为圆满享受智慧的受用而显现为身，所以是处所。所知智慧的处所是化身，这也是因为显现为各种所知，所以是化身。因为智慧自然显现为身，所以是处所。那么，这个理由是什么呢？这是因为法身是将先后习气的界限紧密聚集的忆念分别全部变为自净，所以没有心。报身没有执持具有不同境的分别念。化身没有执持知识为自我的缘故。如是详细阐述了第二个关于心和智慧的处所的问答。现在阐述第三个关于阿赖耶识和法身的差别，包括问答。由菩萨、大菩萨、光明无边等来阐述。这也是因为对于聚集者，专注于先前显现的示现者的身的功德，没有退失信心，通过示现者的加持，身体的罪业全部得以清净。同样，通过语言清净语，通过心清净意。因此，身语意的功德圆满而证悟。如是圆满，对于自利，菩萨不超越远离空性思虑；对于利他，称为大菩萨，能如实地调伏所化众生。光明无边是聚集者的名字。为了区分上述的心和智慧，因此阿赖耶识的体性和，词义和，差别和，各自的特征和，被其束缚之物和，比喻和，以及从中解脱的诀窍，这七个方面来阐述。体性是：广大且能执持。词义是：能将能取和所取聚集为一，并且能显现一切，所以是“一切”；是佛和众生的来源，所以是“基”。差别有四种：本义的阿赖耶识，是三身的所依；结合义的阿赖耶识，是轮回和涅槃的界限的结合；习气蕴积的阿赖耶识，是烦恼和心的所依；各种要素的阿赖耶识，是聚集身体的各种要素。
English
Because wisdom appears as the body, it is called the place. The place that holds the characteristics is the Sambhogakaya. This is also because it appears as the body that fully enjoys the enjoyment of wisdom, so it is the place. The place of the wisdom of knowable things is the Nirmanakaya, which is also because it appears in various knowable things, so it is the Nirmanakaya. Because wisdom naturally appears as the body, it is the place. So, what is the reason for this? This is because the Dharmakaya turns all the recollections and distinctions that closely gather the boundaries of prior and later habits into self-purification, so there is no mind. The Sambhogakaya has no conceptualization of holding different objects. The Nirmanakaya has no holding of knowledge as self. Thus, the second question and answer about the place of mind and wisdom is explained in detail. Now, the third explanation of the difference between the Alaya and the Dharmakaya, including questions and answers, is explained. It is explained by Bodhisattva, Mahasattva, Infinite Light, and so on. This is also because, for the gatherer, focusing on the qualities of the body of the one who shows the previous appearance, without losing faith, through the blessing of the one who shows, all the sins of the body are purified. Similarly, the speech is purified through speech, and the mind is purified through mind. Therefore, the qualities of body, speech, and mind are perfected and realized. Thus perfected, for self-benefit, the Bodhisattva does not transcend being free from emptiness and thought; for the benefit of others, he is called Mahasattva, who can truly tame the beings to be tamed. Infinite Light is the name of the gatherer. To distinguish the above mind and wisdom, therefore, the nature of the Alaya, the meaning of the words, the differences, the individual characteristics, what is bound by it, the metaphor, and the key to liberation from it are explained in seven aspects. The nature is: vast and able to hold. The meaning of the words is: it can gather the grasper and the grasped into one, and it can manifest everything, so it is "everything"; it is the source of Buddhas and sentient beings, so it is the "base." There are four differences: the Alaya of the original meaning, which is the basis of the three bodies; the Alaya of the combined meaning, which is the combination of the boundaries of samsara and nirvana; the Alaya of accumulated habits, which is the basis of afflictions and mind; the Alaya of various elements, which gathers the various elements of the body.
Chinese
其自性是：本元之阿赖耶的自性空旷而广大，作用之阿赖耶相连且执持。身体之阿赖耶的自性安立且成办事物，诸元素各自的基，显示业之边际且聚集。其所束缚者为何？束缚本元之三身，不令显现于境；作用上束缚轮涅，令显现二取；身体上束缚心，不能超越三界；诸元素束缚智慧，不令显现。譬如彼等如容器，如黄金等珍宝之容器，或如瓦片等垢染与无垢染等。从中解脱之口诀是：知三身为自显现，知轮涅无关联，以身心无关联之要诀，轮回自解脱，以诸元素自清净，现见智慧之要诀。彼于法身中，彼等任何处皆不成立，亦不可能执持其后。若不分别，即从他处显示分别与分别之量等。彼有何过患耶？犹如对任何众生的一个形体，执持为三或四或十或百千等差别之识。彼等不能令作用各自显现。如是，以阿赖耶之各自差别，并非令法身有差别，故一切法不分别空性于任何处。彼阿赖耶如是显现与不显现，及于一切处生起，如是有与无一切，无不为具阿赖耶之心所遍及。如是，于自性广大之法性中，法相无成立，然任何显现皆不间断，故外境法相之诸差别显现，皆汇集于一阿赖耶中，安住于心之自性中而不变，故为无可见之心之智慧。其自性道不变而自生，故为密咒之方便。其大悲之力量不间断，故境不变而自然广大，遍及一切众生。法性之藏
English
Its own nature is: the nature of the original ground-of-all is empty and vast, and the ground-of-all of activity is connected and holding. The nature of the ground-of-all of the body establishes and accomplishes things, and the bases of the individual elements show the limits of karma and gather them closely. What does it bind? It binds the three kayas of the original ground, not allowing them to appear in the realm; in terms of activity, it binds samsara and nirvana, causing dualistic appearances to arise; in terms of the body, it binds the mind, making it unable to transcend the three realms; and in terms of the elements, it binds wisdom, not allowing it to manifest directly. The examples are like those being containers, like containers of precious things such as gold, or like impurities and non-impurities such as tiles. The instructions for liberation from these are: knowing the three kayas as self-appearing, knowing samsara and nirvana as unrelated, and through the key point of the body and mind being unrelated, samsara is liberated from its own ground, and through the self-purification of the elements, the key point of directly seeing wisdom. Moreover, in the Dharmakaya, none of these are established anywhere, and it is impossible to grasp after it. "If not distinguished" means that distinctions and measures of distinctions, etc., are shown from elsewhere. What fault would that be? It is like the consciousness that grasps one form of any being as being different, such as three, four, ten, or hundreds of thousands. These cannot cause the functions to appear separately. Similarly, the distinctions of the individual differences from the ground-of-all do not cause the Dharmakaya to be different, so all phenomena do not distinguish emptiness anywhere. That is, the ground-of-all appears in this way and does not appear, and arises in all places, and similarly, there is nothing, existent or nonexistent, that is not pervaded by the mind together with the ground-of-all. Thus, in the greatly expanded nature of one's own nature, there is no established phenomenon, but since appearances are unceasing, all the different appearances of the external phenomena are gathered into one ground-of-all, abiding in the nature of mind without changing, so it is the wisdom of the mind that is without observation. Its nature is unchanging and self-arising, so it is the means of secret mantra. Its power of compassion is unceasing, so the realm is unchanging and naturally vast, pervading all beings. The treasury of the nature of reality.
Chinese
从初始之门未曾关闭之处，五色的显现不改变而自然涌现，这是往昔法身导师普贤王如来的事业。此外，法身自身的特征是，往昔导师曾对集结者说：“喂，大菩萨！”如虚空般广大遍布的法身，不被任何事物所染污，慈悲智慧显现之门未曾关闭而生起，报身如繁星般自然显现，示现调伏对象各自的业之差别。清净智慧的慈悲化身，如云团般汇聚于自心，如大雨般使草木和鲜花成熟。对于不同的调伏对象，化现不同的调伏之身，不间断地利益一切众生，这是从智慧明觉之分未曾中断之处，示现三身无别的事业。因此，过去、未来和现在诸佛的事业，以及从圆满智慧的角度来看，仅仅是显现而已。没有任何真实的作为。一切众生的自性行为，念头的显现未曾中断，虽然二取对境和意识相似，但并非一体，因为业的果报不同而有所区别。轮回和涅槃的业不同，如是普贤我往昔对集结者开示。对于此清净法性，谁是有缘与之亲近者？与普贤我同等劫数。如是，他们通过章节正文来阐述，等等，在名称的章节中进行了阐述。章节的名称是“多种”，意指广说，广说是将存在、不存在和显现确定为心，心与法性无别，这是正文中所阐述的。第三个是“数字圆满”，这是在心的章节中所阐述的意义。人类的过失是，这些人是从六道中出生的特殊存在，获得了言说和思考的权力，处于快乐、痛苦和舍弃三种状态。总而言之，人类的形态汇集于四大部洲。对于他们来说，也有大小的尺度，身体的大小，种姓，颜色，形状和处境。