English
That is, because the wisdom of the unfailing Dharani of mindfulness arises, one does not forget, therefore, for this contaminated appearance, one becomes what is called an accomplished being. Therefore, by showing the signs and extent of the wisdom of the unfailing Dharani of mindfulness arising without forgetting, now the signs and extent of the arising of the wisdom of the stages of discriminating awareness are shown. So-called discrimination is the wisdom that realizes the Alaya and Dharmakaya, as well as mind and wisdom, as well as the pure and impure elements, as well as Samsara and Nirvana as half. That is also shown in terms of the time of distinguishing Alaya and Dharmakaya, as well as their respective characteristics, as well as the pith instructions for distinguishing them, as well as the signs of halving, and the extent of halving. That is also the respective characteristics, so-called Alaya, because "everything" gathers, it is Alaya, karma and afflictions, as well as prior and later habitual patterns, as well as aggregates and realms, etc., gather. That is also the Alaya of the essential meaning, on the basis of the spontaneously accomplished jewel, nine non-appearances appear, nine non-abidings abide, nine non-arisings arise, nine non-manifestations manifest, nine non-existences exist. The Alaya of the meaning of combination is, thus, the spontaneously accomplished without the nine non-appearances appearing, the combination of the moving mind causes the cause of memory, the combination of the appearing mind causes the cause of thought, the combination of the moving consciousness causes the cause of grasping and being grasped, the four combinations of the object condition become the condition of self, which is the Alaya of the meaning of combination, which gathers the karma of confused movement. Thus, after combining, the condition of the basis of ignorance and confusion, each moves itself, habitual patterns become the condition of confusion, becoming the cause and condition of the five afflictions, from the mixture of prior and later habitual patterns, through the door of the condition of the four great elements of conventionality, habitual patterns become the Alaya of the body, the wheel of confusion of dependent origination and Samsara, becoming the Dharma of each element, as well as the Dharma of confused dependent origination, as well as the Dharma of affliction condition, as well as the basis of the body with obstacles, subtle and coarse particles, etc., being established on the body, so it is called Alaya. Thus, Alaya, because of the various kinds of arising sensations of consciousness and mind, is the accumulated Alaya, because everything is mixed and equally abides, it is called co-emergent ignorance. That is the own characteristic of Alaya. The Dharmakaya also
Chinese
所謂的，是法身自身的體性。法是指共同的法，應當了解，以及自身的體性，應當修持，這兩者。共同的法，詞句和文字，乘的次第等等，這些應當了解。斷除詞句的戲論的必要，以及為了不對普遍的法的形態產生執著，了解是必要的，也就是斷除外在戲論的假立，因此顯現是法身。法自身的體性，依靠現量來修持，因此，首先生起信心的徵兆，不依賴其他的保證，因此斷除內在的假立，是覺性的法性。如此，由法性所成就，故為身。並非是有粗重物質的粗大身體，而是從不變、空明的層面安立為身。沒有明顯的標誌，從空性、基位圓滿的層面安立為身，並非是成就、積聚的身，而是安立為無礙的智慧之身。顯現並非是影像的身，而是從究竟的宗義的層面安立為身。並非是能知的光的身，而是從功德顯現的方式安立為身。如此，並非是具足相好的種姓之身，而是從大悲顯現無礙的角度安立為身。如此，由於外在顯現的法性轉為身，故沒有錯亂之名。內在覺性的法性轉為身，現在不可能有錯亂，因此，從不迷惑、無為的層面，以及不變、不退轉的層面安立為身。如此，如何知道是法身呢？因為超越了三有之法性的邊際，從執著自續的身中解脫，因此內外二者除了法身之外，什麼也沒有，不期望其他的果。因為沒有期望之處，所以認識到法身沒有身體。因為了解了這個，所以相信因煩惱沒有成立的根據。如此相信，果從自身產生而確定。因為確定了這個，所以對自身是法身感到安心。這是法身自身的體性。也就是說，法身的本質是無為，自性沒有生滅，大悲沒有增減，體性從一切邊際中解脫。如此，阿賴耶識和法身二者，如同水和牛奶混合。
English
That which is called, is the very nature of the Dharmakaya. Dharma refers to the common Dharma, which should be understood, and one's own nature, which should be practiced, these two. The common Dharma, words and letters, the order of the vehicles, etc., these should be understood. The necessity of cutting off the proliferation of words, and in order not to fixate on the general form of Dharma, understanding is necessary, that is, cutting off the external proliferation of imputation, therefore appearance is the Dharmakaya. The very nature of Dharma itself, practiced based on direct perception, therefore, the sign of faith arises first, not relying on other assurances, therefore cutting off the internal imputation, is the Dharmata of awareness. Thus, because it is accomplished from Dharmata, it is Kaya. It is not a coarse body with gross matter, but it is established as Kaya from the aspect of immutability and transparency. There are no clear signs, it is established as Kaya from the aspect of emptiness, the basis being complete, it is not an accomplishment, an accumulation of Kaya, but it is established as the body of unobstructed wisdom. Appearance is not an image of Kaya, but it is established as Kaya from the aspect of the ultimate philosophical view. It is not a knowing light of Kaya, but it is established as Kaya from the way qualities manifest. Thus, it is not a Kaya of lineage with complete marks, but it is established as Kaya from the aspect of unobstructed manifestation of great compassion. Thus, because the Dharmata of external appearance transforms into Kaya, there is no name of delusion. The Dharmata of internal awareness transforms into Kaya, now there is no possibility of delusion, therefore, from the aspect of non-delusion, unconditioned, and from the aspect of immutability and non-reversal, it is established as Kaya. Thus, how is it known to be Dharmakaya? Because it transcends the limits of the Dharmata of the three realms of existence, liberated from the Kaya of clinging to self-continuity, therefore, both internally and externally, there is nothing other than the Dharmakaya, not expecting other results. Because there is no place to expect, therefore recognizing that the Dharmakaya has no body. Because understanding this, therefore believing that there is no basis for the cause of afflictions. Thus believing, it is certain that the result arises from oneself. Because this is certain, therefore being comfortable in the mind that one's own body is the Dharmakaya. This is the very nature of the Dharmakaya itself. That is to say, the essence of the Dharmakaya is unconditioned, the nature has no birth or death, compassion has no increase or decrease, the nature is liberated from all limits. Thus, Alaya and Dharmakaya are like water and milk mixed together.
Chinese
就像没有证悟的时候一样。那么从什么时候混合呢？就是从没有生起错觉的心的时候混合的。那么持续多久呢？持续到心识耗尽为止。那么，这二者没有区分的方法吗？有，例如，就像水和牛奶混合在一起，被天鹅的喙分开一样。区分的时间是在自性安住的中阴时期。谁来区分呢？就是作为所依的补特伽罗，对轮回生起厌离心，将今生抛在身后，接受来世，对信仰没有改变，对智慧没有改变，对精进没有松懈，以对自性大圆满的意义的唯一信奉来区分。区分它的口诀传承，依靠词语的次第，断除外在的增益，以所知法性的究竟，将一切显现确定为法身，因此，本来意义的阿赖耶识没有名称，以不依赖他者的自生智慧的关键。如果这样，怎么知道呢？就像这样，因为一切显现中没有不证悟法身的，所以从将境缘执着为我的边执中解脱，不依赖其他的对治。不作修饰，认识到五毒本身被五毒解脱。认识到这一点，就确信自解脱。确信这一点，就断定没有善恶业。断定这一点，显有本来成佛，从而心生安乐。依靠口耳相传的关键口诀，依靠现量，断除内在的增益，以所修持的法性的究竟，自身解脱为身，因此，串习的阿赖耶识和习气身体的阿赖耶识没有名称。没有它，就不会堕入有漏痛苦的边际。不堕入它，对自生智慧没有期望。没有它，就认识到当下无漏成佛。认识到这一点，就确信业的善不增益。确信这一点，就断定智慧的本觉不依赖中阴。断定这一点，当下法性自灭，从而心生安乐。这样，依靠两个口诀，证悟边解脱圆满的见解，就是它的口诀。这样区分，因为如上证悟了所区分的体性，所以像这样区分阿赖耶识和法身的标志是这样显现的：瑜伽士远离了对自身执着的念头，无所依靠，茫然无措。
English
It is like being in a state of non-realization. So, from what time does it mix? It mixes from the time when the mind of delusion has not arisen. Now, how long does it last? It lasts until the mind is exhausted. So, is there no way to distinguish between the two? Yes, there is. For example, just as water and milk are mixed together and separated by the beak of a swan. The time of separation is the bardo where nature abides. Who separates it? It is the individual who, as a basis, turns away from samsara, abandons this life and accepts the next, whose faith does not change, whose wisdom does not change, whose diligence does not slacken, and who separates with a single devotion to the meaning of the Great Perfection of Nature. The oral transmission of the separating instructions relies on the sequence of words, cutting off external imputations. By the ultimate nature of knowable things, all appearances are established as Dharmakaya, so the original meaning of Alaya has no name, by the key of self-arising wisdom that does not depend on others. If so, how do you know? Like this, because there is nothing in all appearances that is not realized as Dharmakaya, one is liberated from the extreme of clinging to objects as self, and does not rely on other antidotes. Without fabrication, one recognizes that the five poisons themselves are liberated by the five poisons. Knowing this, one is convinced that self-liberation is spontaneous. Believing this, one is certain that there is no good or bad karma. Deciding this, samsara is originally enlightened, and one feels at ease. Relying on the essential instructions of the oral transmission, and relying on direct perception, one cuts off internal imputations. By the ultimate nature of the practice, one's own body is liberated into form, so the Alaya of habituation and the Alaya of the habitual body have no name. Without it, one will not fall into the extreme of suffering with outflows. Not falling into it, there is no hope for self-arising wisdom. Without it, one recognizes that one will attain stainless Buddhahood in this very life. Knowing this, one is convinced that the good of karma does not increase. Believing this, one is certain that the wisdom of awareness does not depend on the bardo. Deciding this, the nature of reality is self-exhausted in this very moment, and one feels at ease. Thus, relying on the two instructions, realizing the view of complete liberation is its instruction. By distinguishing in this way, because the nature of what is distinguished is realized as above, the signs of distinguishing Alaya and Dharmakaya in this way appear as follows: the yogi is free from the mind of clinging to his own body, without support, and at a loss.
Chinese
已经过去，身体受到击打和刀剑刺伤也毫无感觉，这是因为内在的束缚已经断开，是身体的俱生和一半的征兆。心识安住于所缘之处，即自身的心识获得自在，因此结合意义的俱生法身是一半的征兆。瑜伽士的身体变得像尸体一样，这是因为在这个时候迁识的修行已经完成，能够进入其他众生的身体，自己的身体变得像尸体一样，心识能够从内部出来，这表明他已经获得了对轮回和涅槃二者的自在，因此是原始意义的俱生，是幻轮的基础和法身一半的征兆。这也是在意义上达到一半的程度。达到一半的真实程度是，自己的幻身转变为幻化的自性，不再显现为有漏。分割它的法是，上等根器的有漏自然耗尽，因此有必要在此生中无余地成佛。关于区分心和智慧，也通过六个方面来展示，即各自的体性、时间和区分的诀窍、征兆、程度和区分的必要性。各自的体性是：心，即心的体性。心的自性在显现上是不确定的，自性进入一切对境。分类是迷惑的心和颠倒的心。体性是执持记忆和思维的基础，连接前后业的习气，心的果报是在三界中轮回，心的显现是各种各样的意念。智慧的体性与上述相反，自性是自显自解脱，自性是光明，体性在任何地方都没有成立。分类是俱生智和执持体性的智慧。事业是断除一切分别念，果报是成佛。也就是说，因为如实地知道本来就存在的事物，所以是智慧，是通过智慧来证悟的。它的安住方式是安住在究竟解脱圆满的见地中。也就是说，因为从心的边际中自然解脱，所以没有轮回的疑惑。因为没有疑惑，所以认识到众生本来就是解脱的。因为认识到这一点，所以相信自生智慧远离勤作和努力的疾病。因为相信这一点