English
Being thoroughly clear in the wisdom of great detachment. Since conceptual thoughts are liberated into awareness, the false roots of view, meditation, conduct, and result collapse, and even though not burdening beings with rituals and religious practices, one is inseparable from the Dharma-nature Bodhicitta, which is free from elaboration. Although there is no clinging to the eight worldly concerns, respect for the Three Jewels and the law of karma is unwavering, so all actions are for the benefit of sentient beings. Although awakened to a state free from hope and fear, due to having shame and knowing embarrassment, one does not disturb the perceptions of others with actions of attachment, aversion, or conflict. Although not having studied terminology and philosophical tenets, the skill of awareness expands into wisdom, so although not confused about all terminological conventions, there is no arrogance or competitiveness. Although not fearing the refutations and affirmations of others, knowing the measure of philosophical views, there is no partiality towards Dharma and individuals. Although there is no cultivation or meditation in equipoise, there is awareness in post-meditation, so, as the former generations advised the later lineage holders to act in such a way, they implicitly instructed to spend their lives in mountain retreats. Now, our lamas also manifestly dwell in such a state, so it is fortunate that we can enter such a Dharma lineage, and we must ensure that the son follows in the father's footsteps. If this is not achieved in this life, one must still attain the warmth of view and meditation, and conduct that accords with the Dharma, etc., and at least achieve that at the time of death, and one should inscribe such a vow in one's heart as if writing on stone. Fifth, distinguishing between the Alaya and the Dharmakaya: Just as the difference between mind and awareness is distinguished, if one asks how to distinguish between the common nature of these two, the Alaya and the Dharmakaya, it is that the spontaneously present display of potential has not been liberated into awareness and has become subject to the power of ignorance, becoming the basis of the nature of mind and mental events, the basis of numerous appearances. The support where all the habitual tendencies of the three realms are initially placed, the path of holding in between, the vessel where they ultimately ripen, this part is called the Alaya. Furthermore, the support of wisdom that has not become subject to the power of ignorance, the essence of the Dharmadhatu, not coexisting with grasping and the grasped. The part that is not defiled by karma and habitual tendencies is the Dharmakaya. As it is said in the Sixth Space: "O Great Hearted One! The abode of the mind is the Alaya." Why is that?
Chinese
阿赖耶识是总集所有思虑之境，并且是心之所知。智慧之境是法身。那为什么呢？因为法身没有任何的念头和分别，也没有执持境为不同的觉知。如是说。又从比喻的角度来区分，如《心性休息大车论》中说：一切之基非造作，自生广大界无言，轮涅二者皆无名，彼性若识即成佛，无明有情轮回转。如是所说，觉性在非造作的法界中没有差别，所以是唯一的。法身是原始清净离戏的觉性，自性在任何地方都没有成立，但是显现为多种多样的机会并没有停止，也没有被突如其来的污垢所玷污，并且没有边际，所以像是清澈的海洋。阿赖耶识的能相是自生任运的觉性部分转化而来的无明自性，是遮蔽法身之义的部分，是心和心所总集的所有有为法最初生起之处或者所依，中间是遍行和体性安住，就像船一样，里面充满了由身体和习气所幻化的七种识的运作，就像被很多人装满一样，由于轮回的习气成熟，所以有六道众生的各种显现，由于串习道的习气，所以声闻缘觉们获得寂灭一味的涅槃，但是并没有超出阿赖耶识，所以在两者之间摇摆不定。或者说，超出是与突如其来的无明一起的阿赖耶识转化，就像船只到了旱地一样，法身的遮蔽物消失，从而清净二者都显现出来。阿赖耶识的分类有：本义阿赖耶识，结合义阿赖耶识，习气身阿赖耶识，各种习气阿赖耶识四种。其中第一种是从法界的状态中，对于能分别的最初的动摇，相对于觉性来说，以无明相应而开启轮回的角度来说的。第二种是能分别的觉知本身，将自己无明向外看的轮回结合起来，并且从自己的自性觉性中将涅槃结合起来。第三种是由于它本身具有身体的习气，所以有四大粗大的身体和意生身等。
English
The Alaya is that which collects all objects of thought and is known as mind. The abode of wisdom is the Dharmakaya. Why is that? Because the Dharmakaya does not possess any thoughts or distinctions, and there is no consciousness that grasps objects as different. So it is said. Furthermore, if we differentiate through examples, as it is stated in the Root Text of the All-Penetrating Intention: 'The basis of all is unconditioned, the self-arisen, vast expanse, inexpressible. There is no name for either samsara or nirvana. If one recognizes that, one becomes a Buddha. If one does not recognize that, sentient beings wander in samsara.' As it is said, awareness is undifferentiated in the unconditioned sphere, so it is one. The Dharmakaya is primordial purity, the awareness free from elaboration, its nature is not established anywhere, but the opportunity to appear in various ways is not obstructed, and it is not defiled by sudden stains and is without limit, so it is like a clear ocean. The Alaya-vijnana is the nature of ignorance that arises from the reversal of the spontaneously present aspect of awareness, the part that obscures the meaning of that Dharmakaya, the place or basis where all conditioned dharmas gathered by mind and mental factors first arise, and in between it is pervasive and dwells as the essence, like a boat filled with the activities of the seven consciousnesses transformed by body and habits, like being filled by many people, because the habits of samsara ripen, so there are various appearances of the six realms, and because the habits of the path are familiar, the Hearers and Solitary Realizers attain the one-sided peace of Nirvana, but they do not transcend the Alaya, so they hover between the two. Or, transcendence is the transformation of the Alaya together with sudden ignorance, like a boat going to dry land, the obscurations of the Dharmakaya disappear, so the two purities are manifested. The Alaya is divided into: the Alaya of essential meaning, the Alaya of combinational meaning, the Alaya of habitual body, and the Alaya of various habits. The first is spoken of from the perspective of the initial movement of discernment from within that sphere, in relation to awareness, with ignorance as a corresponding factor, opening the door to samsara. The second is that the discerning consciousness itself combines its own ignorance with the outwardly directed samsara, and from its own nature of awareness, it combines with Nirvana. The third is that because it has the habits of the body, there are the gross body of the four elements and the mental body, etc.
Chinese
这是从显现的所依的角度来讲述的。第四是从它本身显示各种心之习气的角度来讲述的。因此，阿赖耶是万物的根基，也是涅槃的根基。这样说，并不是认为阿赖耶是法身。虽然有时用法身来称呼阿赖耶，但那是说它是轮回和涅槃的共同基础，而不是说它与执持习气的阿赖耶是同一个。法身的体性是空性，是智慧的精华；自性是光明，是光明的精华；大悲是无间断，是觉性的精华，因此心的障碍没有沾染过它的自性。而且，从名称的角度来说，虽然用法身、菩提心、自生智慧、法界任运大圆满等来称呼它，但能安立这些名称的本身就是分别念，因此它所显示的自性是不可言说、超越思维、离戏、唯一的。法身的实相被称为大圆满，它与宗派所假设的明觉和空性等不同，如果执着于明空等，就会误入歧途。它的体性也从最初的原始清净的基位上，从安住方式的角度安立了三种特征，并且从迷乱的境地安住方式的角度，分析它的光芒，从而以包含证悟经验的方式，将心识直接解脱于离戏唯一的境界中，并盖上最初解脱的印记。如《超越理智》中说：安住的方式有两种，即安住在最初的基位上和安住在迷乱的境地上。最初的体性、自性和大悲有三种。以及，在迷乱的境地上，有自解脱、当下解脱和盖印记。这样说。因此，虽然在原始清净的基位上没有身相，但依靠顿超的关键，三身在道上显现为光明，并分为三相。简而言之，认识到心和智慧，以及所依阿赖耶和法身之间的区别，从而将超越心的智慧作为道，这是此胜乘的特点。因此，下乘依靠名言世俗的心作为道，从而认为必须证悟从这种方法中产生的胜义谛，这是不同的。
English
This is spoken from the perspective of being the basis for appearances. The fourth is spoken from the perspective of it itself showing the various habitual tendencies of the mind. Therefore, the ālaya is the basis of all things, and it is also the basis of nirvāṇa. Saying this does not mean that the ālaya is considered to be the dharmakāya. Although sometimes the dharmakāya is referred to by the name ālaya, that is saying that it is the common basis of saṃsāra and nirvāṇa, and it is not saying that it is the same as the ālaya that holds habitual tendencies. The dharmakāya is emptiness in essence, the heart of wisdom; its nature is clarity, the heart of light; its compassion is unceasing, the heart of awareness, so the obscurations of the mind have not tainted its nature. Moreover, from the perspective of names, although it is referred to as dharmakāya, bodhicitta, self-arisen wisdom, the spontaneously accomplished great expanse, and so on, the very act of applying these names is conceptual thought, so it shows that its own nature is inexpressible, beyond mind, free from elaboration, and unique. The state of the dharmakāya is called the Great Perfection, and it is not the same as the clarity and awareness, emptiness, etc., that are fabricated by philosophical tenets, so if one clings to clarity and emptiness, etc., one will go astray. Its essence is also established as three characteristics from the perspective of how it abides in the basis of original purity, and from the perspective of how it abides in the realm of delusion, by analyzing its radiance, one directly liberates the mind into the state of non-elaboration and uniqueness with the experience of realization, and seals it with original liberation. As it says in the *Transcending Intellect*: There are two ways of abiding: abiding in the original basis and abiding in the realm of delusion. The original essence, nature, and compassion are three aspects. And, in the realm of delusion, there is self-liberation, immediate liberation, and sealing. So it says. Therefore, although there is no form in the basis of original purity, relying on the key point of leap-over, the three kāyas appear as light on the path, and are divided into three signs. In short, recognizing the difference between mind and wisdom, as well as the basis ālaya and the dharmakāya, and thereby making the wisdom that transcends the mind the path, is the special characteristic of this supreme vehicle. Therefore, it is different from the lower vehicles, which rely on the mind of conventional terms as the path, and thereby believe that one must realize the ultimate truth that arises from that method.
Chinese
认识到差别是很重要的。第六，关于迷乱和解脱时刻的辨别：总的来说，心的自性是远离一切戏论的觉性，光明智慧的自性中，迷乱和解脱两者都不存在。为什么呢？如果没有迷乱，依赖于迷乱的解脱也不会存在。迷乱是不存在的，如前所述，八识及其对境都是虚幻的显现。如果八识都不存在，那么心就完全不存在了，有人会想，成佛的时候岂不是变得像石头一样了吗？即使心不存在，但基础的安住方式是心性光明智慧，因此它仍然存在。《八千颂般若经》中说：“心无心，心之自性光明。”《宝性论》中说：“心之自性光明，故见烦恼无自性。”那么，像迷乱和解脱这样的显现是怎么回事呢？本来清净的觉性，远离戏论，如虚空般的状态中，未曾动摇，却如云彩的生灭般，任运自成的妙力显现，如果不能认识到这一点，并且执着于此，那么存在的法性的意义就无法见到。不存在的轮回的迷乱显现，会持续不断地显现。如经中所说：“若不见有而见无，此等黑暗为何物？”如果认识到基础显现，并且不执着，那么迷乱的一切部分都会消融于法界，如实地证悟本来的安住方式，这就是解脱，涅槃。这两种法的特征的差别，就像做各种梦的所依是入睡，以及梦境的显现中断，从睡眠中醒来的状态一样。像这样，在阿赖耶识的状态中迷乱时，智慧的知见部分被无明所遮蔽，就像五根收摄于内，陷入昏沉的睡眠状态一样。对虚幻的各种事物进行体验，就像做梦的时候一样。从遮蔽中解脱，法身的自性显现，具足二种清净，就是迷乱的显现中断，知见的妙力增长，一切所知都变得显而易见。就像从睡眠中醒来时，五根的各自对境都变得清晰可见的状态一样。