English
The five aggregates, the eight consciousnesses, the eighteen realms, the five faculties, the five objects, the immeasurable phenomena that arise from the gathering of elements, the five afflictions, and the prior and subsequent habitual tendencies, etc., the body is gathered by the mind, and because of relying on these, karma and its maturation arise, the mind's defilement is affliction, karma, the knowable itself, and the mind mixed together, now accumulating is called the alaya-consciousness. These uniquely gathered minds cause the body to be established. These and so on are the minds of flowing arising sensations, and the afflictive obscurations of entering different minds, a hundred coarse and subtle, eighty-two kinds arise, which are the number of defilements, the mind and conceptual thoughts together, follow after many objects. The mind together with actions, doubt and the holding of two minds, and the various wisdom conceptual thoughts together with the mind. Wisdom is without conceptual thought, therefore it is free from extremes, because it is free from the extreme of grasping, therefore it transcends thought. Because there is no conceptual thought of existence or non-existence, therefore it transcends wisdom, or rather, the distinction is that there is no wisdom that grasps at self, therefore it will not become another knowable. Therefore, those who are skilled in distinguishing between mind and wisdom, by knowing the nature of mind and conceptual thought, can understand by knowing that wisdom is the nature of being free from conceptual thought. This is the third content. Now is the fourth content, showing that the mind is an impure defilement substance. The fragmented mind of consciousness, like a body container, accumulates like habitual dust, therefore the collection of karma and afflictions arises. It is the basis of all things, therefore it is called the alaya-consciousness. The body is composed of the four elements of earth, water, fire, and wind. When the earth element enters, the body's diseases will disappear. When the earth element dissipates, the body's elements will increase, which is the basis of karma and affliction. When the water element enters, wisdom will arise. When the water element dissipates, diseases will disappear. When the water element is balanced, the five aggregates and bodhicitta will increase. When the fire element enters, it will hold the basis of disease. When the fire element dissipates, it will show common phenomena. When the fire element is balanced, the five aggregates will decay. The earth element completes the work of gathering fine dust. The water element allows karma to depend on it. The mind completes the work of maturing dust. The wind element completes the work of lifting. The earth element produces the five containers. The water element produces the five meanings. The fire element produces the five faculties. When the water element enters, it will produce diseases such as mucus, fever, and cold.
Chinese
地的基础。散乱使黏液病成熟。平衡使所有容器产生根本疾病。此外，地元素的刺痛导致聚集的热量。散乱导致寒冷。平衡导致各种混乱。火导致三种胆汁。风导致三种风的作用。此外，风使身体形成。地使身体得以建立。火使感官等变得清晰。风使毛发、牙齿和指甲等得以生长。因此，由于元素的作用聚集，众生的污垢产生身体的意识。由于意识不纯净，它被带入三个界。因此，污垢就是意识。由于意识是被抓住的对境，所以有许多外在的念头。由于执着是意识的念头集合，所以在内部产生不同的觉知。由于这个原因，它一次又一次地是轮回的本性。因此，如果超越意识的智慧能够抓住实相，如果它与念头分离，如果它超越了业和许多念头，那么，当意识停止执着于自身时，它会证悟内在的法性显现的意义。通过扩展经验，它获得了不退转的地位。因此，通过证悟，身体产生的所有的污垢和意识都耗尽了，结果被称为解脱为三身。因此，众生被称为依赖于意识而行，因此被称为众生。通过了解意识的特征，那些切断了三界念头的人，通过具有污垢的意识，使之进入三个界。如果没有意识，所有的众生都不能行走。因此，这些众生通过意识的幻轮从一个转到另一个。不同的身体的出现是由于不同的意识念头。不同种类的显现，如白色和红色等，是由于不同的意识对境。同样，如果不证悟意识，就会陷入各种幻轮中。如果证悟了，那就是成佛。如是，在第四个内在意义中显示。现在，第五个内在意义是显示智慧的本质与所有的念头分离。此外，由于虫的慈悲而行动，所以是意识。此外，由于念头的业风八种风的驱动，所有的五根境
English
The basis of earth. Scattering causes phlegm disease to ripen. Equilibrium causes all vessels to generate root diseases. Furthermore, the stinging of the earth element causes the aggregation of heat. Scattering causes cold. Equilibrium causes various confusions. Fire causes the three biles. Wind causes the action of the three winds. Furthermore, wind causes the body to form. Earth causes the body to be established. Fire causes the senses and so forth to become clear. Wind causes hair, teeth, and nails and so forth to grow. Thus, because the actions of the elements gather, the impurity of sentient beings generates the mind of the body. Because the mind is impure, it is led into the three realms. Therefore, impurity is mind. Because mind is the object that is grasped, there are many external thoughts. Because grasping is the collection of thoughts of the mind, different cognitions arise internally. For that reason, it is again and again the nature of samsara. Therefore, if the wisdom that transcends mind grasps the reality of the way things are, if it is separated from thoughts, if it transcends karma and many thoughts, then, when the mind ceases to grasp itself, it realizes the meaning of the manifest nature of reality internally. Through expanding experience, it obtains the unmoving state. Thus, through realization, all the impurities and mind that arise from the body are exhausted, and the result is called liberation into the three kayas. Therefore, beings are called beings because they go relying on mind. By knowing the characteristics of mind, those who have cut off the thoughts of the three realms, through that mind with impurities, cause it to go into the three realms. If there were no mind, all sentient beings would not be able to go. Therefore, these beings revolve from one to another by the wheel of illusion of mind. The appearance of different bodies arises from different thoughts of mind. Different kinds of appearances, such as white and red and so forth, arise from different objects of mind. Likewise, if mind is not realized, one is in various wheels of illusion. If it is realized, it is Buddhahood. Thus, it is shown in the fourth inner meaning. Now, the fifth inner meaning is showing that the essence of wisdom is separated from all thoughts. Furthermore, because it acts through the compassion of the worm, it is mind. Furthermore, because of the eight winds of karma of thoughts driving it, all the objects of the five senses
Chinese
由于远离执着，智慧并非如顽石一般，也非没有觉知。从基始成就的知识存在于容器之中，由于它远离分别念，因此智慧不会阻碍觉知。其明亮的作用使之显现为光芒。所有对境的分别念都被智慧彻底清净之火焚烧，超越了事物，安住于自显的广阔空性之中。然后，智慧本身就像火焚烧木柴等，使其变为灰烬，不留任何事物一样。焚烧无明等，被称为吞噬。第五个内涵已经阐述完毕。现在阐述第六个内涵，即智慧的本质超越空性之境。虚空是法性的虚空，超越了对空性的执着。体验的虚空是无限的，那是虚空本身。与之相似，无觉知的空性也是如此，因为它没有实体所以是空性。由于它在觉知的智慧中显现，因此不是彻底的空无。由于觉知在内部显现，因此不是有漏的。如果给它命名，那就是具有空明觉知之精华，是从三身道中产生的。因此，智慧本身能以光芒显现。它无需努力即可自生，例如太阳和阳光一样，无有分别的慈悲无偏袒地自生。遍及所有佛陀和众生，并与他们所有人相连，因此，普遍和个别的法都自然圆满，是超越取舍的法性。忆念和意念安住于自身，因此没有忆念。由于没有意念的作用，智慧没有执着和分别念，因此忆念的基础是空性。由于心性没有思辨，因此与之分离。本初存在，通过理解智慧的意义，其本身就是这样。基始存在的智慧是本体清净的智慧，自性任运成就和慈悲周遍的智慧。特征是如镜子般的智慧，持有金刚部的特征，同样，平等性的智慧是珍宝等。其显现的境域所遍及的智慧是：法界遍及蓝色，镜子是白色，平等性是黄色，个别辨识是红色，成所作智遍及绿色，因此五种智慧的光芒显现。
English
Being free from attachment, wisdom is not like a dull stone, nor is it without awareness. The knowledge that arises from the ground is present in the vessel, and because it is free from conceptualization, wisdom does not obstruct awareness. Its illuminating function causes it to appear as light. All conceptualizations of objects are burned by the fire of perfectly pure wisdom, transcending things, and abiding in the great emptiness of self-appearance. Then, that wisdom itself is like fire burning firewood and so on, turning it into ashes, leaving nothing behind. Burning ignorance and so on is called devouring. The fifth inner meaning has been explained. Now, the sixth inner meaning is explained, which is that the essence of wisdom transcends the realm of emptiness. Space is the space of dharmata, transcending the grasping of emptiness. The space of experience is immeasurable, that is the emptiness of space itself. Similarly, the emptiness of non-awareness is also like that, because it has no substance it is emptiness. Because it appears in the wisdom of awareness, it is not utter nothingness. Because awareness appears internally, it is not contaminated. If it is given a name, it is the essence of empty-clear awareness, which arises from the path of the three bodies. Therefore, wisdom itself causes light to appear. It arises spontaneously without effort, like the sun and sunlight, impartial compassion arises spontaneously without discrimination. Pervading all Buddhas and sentient beings, and being connected to all of them, therefore, all general and individual dharmas are naturally complete, it is the dharmata that transcends acceptance and rejection. Memory and mind abide in themselves, therefore there is no memory. Because there is no function of mind, wisdom has no attachment or conceptualization, therefore the basis of memory is emptiness. Because the nature of mind has no speculation, therefore it is separate from it. Primordially existent, by understanding the meaning of wisdom, it is like this. The wisdom of the ground is the wisdom of essence purity, the wisdom of self-existing nature and the wisdom of all-pervading compassion. The characteristic is the mirror-like wisdom, holding the characteristic of the vajra family, similarly, the wisdom of equality is the jewel and so on. The wisdom that pervades its field of appearance is: the dharmadhatu pervades blue, the mirror is white, equality is yellow, individual discrimination is red, accomplishing activity pervades green, therefore the radiance of the five wisdoms appears.
Chinese
由于遍及五种，是显现错觉智慧的关键。这是第六个内容。现在是第七个内容，即显示阿赖耶识和法身的区别。其中，阿赖耶识是聚集，基础是存在。也就是本体、词义、分类、作用的事业和语词应用的理由。本体是聚集而摄持。词义是，在众多的“一切”上，众多基础聚集而作业。分类有，本义的阿赖耶识、结合的阿赖耶识和身体的阿赖耶识。因此，阿赖耶识是一切的基础，但不是完全清净的基础。这是因为，本义的阿赖耶识，由于存在是基础，由于变化是一切。结合意义的阿赖耶识，由于聚集是一切，由于二者结合是基础。习气身体的阿赖耶识，由于先后混合是一切，由于事物聚集是基础。作用的事业是，作为习气先后的所依，作为业和烦恼的因，作为身体和众多聚集的缘，以及作为身心的连接。语词应用的特征是，习气先后的连接，业的异熟先后相连，以及因果的结合一切，这些一同聚集的基础，因此称为阿赖耶识。如果确定了解这些特征，就能获得佛果。那是因为它与具有物质性的身心相关联而积累。法身是，由于身体的边际是空性，所以，灭尽了产生的漏洞，不住于土尘和微尘。灭尽了烦恼的漏洞，没有了能取所取的先后结合。灭尽了习气先后的漏洞，执着在自身解脱。像那样，事物灭尽而空性，成为一切的自性，具有五种智慧的光芒而清晰，由于具有上师的口诀而清晰，显现为现量，因此当下就能证悟，即使没有上师的教言也遍及一切。那也是超越了忆念思虑的法身，显现为大乐，没有被各种分别念所沾染，觉性在自身中清晰。突然的忆念消散，是因为自性中没有戏论的法性，是词语的戏论。