Chinese
宣说显现为五种智慧的方式。 并且，在界与智无别的各自的觉性状态中，因为没有执持各种习气的变动的心，所以阿赖耶识是怎样的呢？因为没有外六境的对境，以及内执我的心，和成为其对境的少许相，所以五根识和意识及烦恼意是怎样的呢？从离戏义光明大续中说：因为没有增减，所以从阿赖耶识中解脱。因为没有能取所取，所以从意识中解脱。因为没有生灭，所以从五根识中解脱而返回。如此宣说。 瑜伽士们在证悟心之法性的时候，在证悟的境界面前，八识聚没有丝毫自相的微尘。识本身显现为智慧，一切法也同样显现为自性清净。 宗义宝藏中说：在没有作为所依的阿赖耶识之心，以及烦恼意、意识和五根识的等持中，以现量观察，因为内心没有一切分别念的散乱，所以欲界的心的返回。在明空的状态中，因为没有使之安住的对治，所以色界的心的返回。因为没有执著于无分别的专注，所以无色界的心的返回，因此三界的心得以寂灭。 并且，阿赖耶是无分别的清澈未分别的无记。在此，因为清澈而具有觉性，所以阿赖耶返回。阿赖耶识仅仅是光明，没有间断地安住的部分，因为没有认识到那是自证的体性，在此，因为确定为自生智慧，所以清明离戏，因此与它不相同而返回。五根识在各自的对境中显现，在此，因为显现光明之境，所以从执取普通色法的眼识中返回。同样，因为不随逐也不执持声音等，所以从耳识中返回。像这样从其他方面也返回。那时，因为没有任何分别和思择、贪嗔，所以从意识和烦恼意中返回。因此，连同阿赖耶在内的八识聚，从三界的心中解脱，不是其他，正是佛陀的寂静智慧，因此是究竟的。
English
It is said that the way of appearing as the five wisdoms. And, in the state of indivisible awareness of the sphere and wisdom, how is the alaya-vijñana, since there is no mind of change that holds various karmic imprints? How are the five sense consciousnesses, mind, and afflicted mind, since there is no object of the outer six aggregates, and no mind that grasps the inner self, and no slight sign that has become its object? From the Tantra of the Great Clarity of Meaning Beyond Elaborations: Because there is no increase or decrease, it is liberated from the alaya-vijñana. Because there is no grasping or being grasped, it is liberated from the mind consciousness. Because there is no birth or cessation, it is liberated from the five sense consciousnesses and returns. Thus it is said. When yogis realize the nature of mind, in the face of that realization, there is not a single atom of self-characterizing eight consciousnesses. Consciousness itself appears as wisdom, and all phenomena likewise appear as naturally pure. From the Treasury of Tenets: In the samadhi without the mind of the alaya-vijñana as the basis, and without the afflicted mind, mind consciousness, and five sense consciousnesses, by looking at the directly perceived, since there is no scattering of all conceptual thoughts within, the mind of desire returns. In the state of clarity, since there is no antidote that makes it abide, the mind of form returns. Since there is no mind that clings to non-conceptual one-pointedness in the state of dharmata, the mind of the formless returns, therefore the mind of the three realms is nearly pacified. Furthermore, the alaya is non-conceptual, clear, and unseparated, unspecified. Here, because it is clear and has awareness, the alaya returns. The part where the alaya-vijñana is merely clear and abides without interruption, since it is not recognized as the nature of self-awareness, here, because it is determined as self-born wisdom, it is clear and free from elaborations, therefore it is different from it and returns. The five sense consciousnesses appear distinctly in their respective objects, here, because the object of appearance is the clear light, it returns from the eye consciousness that grasps ordinary forms. Similarly, since it does not follow or grasp sounds and so on, it returns from the ear consciousness. And so on, it also returns from other aspects. At that time, since there is no conceptual thought or deliberation, no attachment or aversion, it returns from the mind consciousness and the afflicted mind. Therefore, the eight consciousnesses including the alaya, being completely liberated from the mind of the three realms, is none other than the peaceful wisdom of the Buddha, therefore it is ultimate.