Chinese
是造作的。 阿赖耶识的分类是，作为身体基础的蕴，以及界和多种生处之所依。 结合的阿赖耶识是各种错乱的结合。 多种的阿赖耶识是多种集合的关联之造作者。 本义的阿赖耶识是，心之显现显现为多种。 如是四者寻求身心的界限，从前后串习的善恶业，使身体圆满，并成为寂静的身体。 其与无明等相连结，以多种烦恼连接，从蕴、界、生处、业和烦恼、以及缘起等多种聚合中解脱的身体得以成就。 此后，因未证悟空性、寂静和殊胜等，轮回之路及其果实得以成熟。 词义是，四者聚合，因此“俱”是众多聚集和汇集，“基”是如此之容器，是错乱之差别聚集且反复等，因此称为阿赖耶识。 如是详细阐述了第二个内容，阿赖耶识的体性、词义和分类。 现在详细阐述第三个内容，法身的体性、词义和 法身的体性是空性和光明无二无别，因此不堕入常断之边执。分类有三种：从法生起，因此生起为法身，其于一切时中受用，因此生起为报身，其各种化现称为化身。 如是三者分开了法身的加持，特别是从法身进入两种色身。 法身的词义是：法是真实之道，身是从此成就，故称为法身。 如是第三个内容，法身的体性、词义和分类
English
It is the act of making. The classification of the Alaya is that it arises as the basis of the body's foundation, the aggregates, and the support of various realms and sense bases. The combining Alaya is the various combinations of delusion. The diverse Alaya is the agent that connects various assemblies. The Alaya of essential meaning is that the appearance of the mind appears in various ways. Thus, by seeking the boundary between body and mind through these four, from the good and bad deeds of past and future habits, the body becomes perfect and becomes a solitary body. That itself is connected to ignorance and so on, connected by various afflictions, and the body liberated from the accumulation of various things such as aggregates, realms, sense bases, karma and afflictions, and dependent origination is accomplished. Thereafter, because emptiness, peace, and magnificence, etc., are not realized, the path of samsara and its fruits ripen. The definition is that because the four are combined, "kun" means many gathered and assembled, and "zhi" is the basis for such a vessel, which is a collection of different kinds of delusions and so on again and again, therefore it is called Alaya. Thus, the second content, the nature, definition, and classification of Alaya, is explained in detail. Now, the third content, the nature, definition, and classification of Dharmakaya, is explained in detail: There are two kinds of Dharma: Dharma that is made and Dharma that arises. Dharma that is made is the vehicle of gradual effort and wisdom. Dharma that arises is the ultimate end of karmic discrimination, so the body is the ultimate end of realizing the proliferation of wisdom, the ultimate end of accomplishing the proliferation of words, and the proliferation of characteristics is free from mental speculation and doubt, etc., and the discrimination that grasps delusion as its own nature, and because there are no characteristics, the face and hands are not truly accomplished. The nature of Dharmakaya is that emptiness and clarity are inseparable, so it does not fall into the extreme of permanence or annihilation. There are three divisions: because it arises from Dharma, it arises as Dharmakaya, and because it enjoys it at all times, it arises as Sambhogakaya, and its various manifestations are called Nirmanakaya. Thus, the three divide the blessings of Dharmakaya, and in particular, the two form bodies enter from the Dharmakaya. The definition of Dharmakaya is: Dharma is the true path, and the body is accomplished from it, so it is called Dharmakaya. Thus, the third content, the nature, definition, and classification of Dharmakaya
Chinese
详细阐述之后，现在阐述以这四个内涵来总结口诀，包括结尾。如“如是”等所示，如是，了知俱生智和法身分离的方法、分离的时间、如何分离的比喻、分离的程度以及分离的果实这五个方面。分离的方法是：俱生智的欲求分别念向外显现，安住于法身自住的境界中，在显现和觉知的聚合之间进行认识是关键。分离的时间是自性安住的中阴。如果不在此时分离，由于业和习气的关联等，仅仅积累这些就会进入三界轮回的轮转。因此现在要分离。俱生智和法身二者如水和牛奶混合般存在，如同天鹅用喙分离水和牛奶一样，俱生智如无底之桶，法身空性，没有执着，没有倾倒的因缘，因此可以分离。这样的比喻就是清空三界轮回。分离的程度是身心二者的关联断绝。分离的果实是自相续成熟为三身。这些阐述了以二十一种身义来区分俱生智和法身，并以四个内涵来阐述。现在，对于第二十二种身的安立，详细阐述身心和智慧的区分的问答，首先阐述四个内涵中的第一个：心的体性、定义和分类。心等两个偈颂，经文已经很清楚了。现在阐述智慧的体性、定义和分类。智慧不是证悟等五个偈颂，经文已经很清楚了。现在阐述第三个，区分二者的要诀口诀。以“二者”等来阐述，也就是阐述区分心和智慧的要诀：区分心和智慧的时间、分离的方法、如何分离的比喻、分离的程度、分离的必要性以及各自的果实，这六个方面需要了解。其中，区分心和智慧的时间是今生。分离的方法是：心
English
After explaining in detail, now explain how to conclude the instructions with these four topics, including the conclusion. As indicated by "Thus," etc., thus, one should know the five aspects: the method of separating the coemergent awareness and the Dharmakaya, the time of separation, the analogy of how to separate, the extent of separation, and the fruit of that separation. The method of separation is: the desire-based conceptualization of the coemergent awareness becomes clear outwardly, and one abides in the view of the Dharmakaya's self-abiding state. The key is to recognize the connection between appearance and awareness. The time of separation is this Bardo of naturally abiding. If one does not separate at this time, due to the connections of karma and habitual tendencies, etc., merely accumulating these will cause one to enter the cycle of the three realms of samsara. Therefore, one should separate now. The coemergent awareness and the Dharmakaya exist like a mixture of water and milk. Just as a swan separates water and milk with its beak, the coemergent awareness is like a bottomless bucket, and the Dharmakaya is emptiness, free from grasping, without the cause or condition for pouring, so it can be separated. Such an analogy is like emptying the three realms of samsara. The extent of separation is the severing of the connection between body and mind. The fruit of separation is that one's own continuum matures into the three Kayas. These explain the distinction between the coemergent awareness and the Dharmakaya in terms of the twenty-one aspects of the body, and explain it in terms of four topics. Now, regarding the twenty-second establishment of the body, to explain in detail the questions and answers about the distinction between body, mind, and wisdom, first, to explain the first of the four topics: the nature, definition, and classification of mind. The two verses beginning with "Mind," etc., are clear in the text. Now, to explain the nature, definition, and classification of wisdom. The five verses beginning with "Wisdom is not realization," etc., are clear in the text. Now, to explain the third, the essential instructions for distinguishing between the two. It is explained by "The two," etc., which is to explain the key to distinguishing between mind and wisdom: the time of distinguishing between mind and wisdom, the method of separation, the analogy of how to separate, the extent of separation, the necessity of separation, and the individual fruits of each, these six aspects should be understood. Among them, the time of distinguishing between mind and wisdom is this very life. The method of separation is: mind
Chinese
由于念头是各不相同的，所以智慧是超越念头的。也就是说，由于“不是从心产生的佛，不是从阿赖耶识产生的法身”，依靠着未寻得心的来去之处的处所，依靠着见到智慧显现的果——灯，习惯了它，就成佛了。譬如，心和智慧如同水和泥一样混合在一起，那混合在一起的用什么来清除呢？就像用净水宝珠来清除一样，心和智慧混合在一起，也用法性显现来清除。如何清除呢？习惯了显现的要点就能清除。分开的程度是，作为心被智慧掌控的征兆，心执着于任何所缘。如此分开的必要是，心不可能倒退到三界。那些各自的果是，如果心和智慧没有分开，心的果就是轮回，因此不会从三界中解脱。智慧的果是三身自然解脱，因此，心解脱为智慧，果就解脱为三身。这样，通过展示了区分第三个内涵的要点窍诀。现在，展示第四个内涵——超越心的真实智慧是：如此分开，分开，再分开，瑜伽士证悟智慧的特征是：身体通彻可见，是心和智慧分开的征兆。身体里没有众生，而且头发和指甲的生长中断，那就是身体分开的程度。身体能够进入其他的城市，那就是心转变为智慧的自性。身体的特征即使比以前改变了，也是触及了智慧的果。还有，用语言说错话的能量耗尽，是从心中分开智慧的征兆。出现不相关的语句是程度。对别人说什么都能变成加持，是掌控。语言的特征改变是触及了果。同样，心也应该这样运用。像这样，通过了知，心和智慧分开，是等性圆满的征兆，因此，从那样的差别中，显现出分段的了知，以及无偏颇地显现等等，是了知的差别。这样，那些就是身体意义的第二十二个——心和智慧的自在。
English
Since thoughts are distinct, wisdom is beyond thoughts. That is, since "the Buddha does not arise from the mind, the Dharmakāya does not arise from the ālaya," relying on the place where the coming and going of the mind is not found, relying on seeing the fruit of the manifestation of wisdom—the lamp—by becoming accustomed to it, one becomes a Buddha. For example, the mind and wisdom are mixed together like water and mud. What clears that mixture? Just as a clear water jewel clears it, the mixture of mind and wisdom is also cleared by the manifestation of dharmatā. How is it cleared? By becoming accustomed to the key point of manifestation, it is cleared. The measure of separation is that, as a sign that the mind is under the control of wisdom, the mind clings to whatever it is given to. The necessity of separating in this way is that the mind cannot regress to the three realms. The respective fruits of those are that if the mind and wisdom are not separated, the fruit of the mind is saṃsāra, so one will not be liberated from the three realms. The fruit of wisdom is the natural liberation into the three kāyas, so the mind is liberated into wisdom, and the fruit is liberated into the three kāyas. Thus, by showing the key point instruction for distinguishing the third meaning. Now, showing the fourth meaning—the actual wisdom that transcends the mind—is: having separated in that way, separated, and separated again, the characteristic of the yogi's realization of wisdom is: seeing the body as transparent, which is a sign of the separation of mind and wisdom. If there are no sentient beings in the body and the growth of hair and nails is interrupted, that is the measure of separation in the body. The ability of the body to enter other cities is that the mind transforms into the nature of wisdom. Even if the characteristics of the body change from before, it is touching the fruit of wisdom. Furthermore, the exhaustion of the energy of speaking mistaken words is a sign of separating wisdom from the mind. The appearance of unrelated statements is the measure. Whatever one says to others becomes a blessing, which is control. The change in the characteristics of speech is touching the fruit. Similarly, the mind should also be applied in this way. In this way, through knowing, the separation of mind and wisdom is a sign of the completion of equality, so from that difference, the manifestation of segmented knowledge, and the impartial manifestation, etc., are the differences of knowledge. Thus, those are the twenty-second of the body's meaning—the freedom of mind and wisdom.
Chinese
因此，已经通过四个要点进行了展示。现在是第二十三种身体姿势，即区分元素精华与糟粕的关键。在展示中，通过六个要点来展示，首先是简要展示元素精华与糟粕的法，即元素的精华与糟粕等，偈颂和正文都很清晰。现在是第二个要点，展示土的精华与糟粕：土的糟粕的两句偈颂，正文清晰。该元素的行为在内部使肌肉萎缩和发黄，土的火元素身体形成。黑色且迟钝的是土的土元素。白色且清晰的是土的水元素。蓝色且清澈的是土的风元素。它的疾病是：土的土元素上的疾病是寒症的寒症。它的水元素上是寒症的聚集。它的火元素上是寒症的胆汁。它的风元素上是寒症的风导致死亡。精华的三句偈颂，通过正文来了解。关键是土的火元素将风元素融入内部，因此衣服的瑜伽得以实现。它的水元素向外抛出，因此得以实现。它的土元素压制，因此得以实现。它的风元素卷起，因此卷起衣服，不需要衣服也能实现。这样，展示了第二个要点，土的精华与糟粕。现在是第三个要点，展示水的精华与糟粕：水的糟粕使外部湿润，并收集形状等。在水的行为中，由于在内部成熟为血液，因此，如上所述，四种元素内部区分的四种疾病聚集导致死亡，单独地，四种血液疾病伤害身体。成熟等四句话，通过正文来了解。关键是：还有，水的土元素实现了各种石头精华的提取。它的土元素实现了水的实现。它的火元素实现了各种颜色的实现。它的风元素实现了各种珍宝的实现。因此，食物的瑜伽必定实现。这样，展示了第三个要点，水的精华与糟粕。现在是第四个要点，展示火的精华与糟粕：火等，正文清晰。疾病是与上述混合的四种胆汁。单独地，热的关键伤害身体。疾病的梦是火的身体净化之口诀得以实现。火的土元素通过转化得以实现。火的水元素通过切割。火的风元素通过学习的关键得以实现。这样做，业和习气的梦就会停止。这样，展示了第四个要点，火的精华与糟粕。现在是第五个要点，风的精华与糟