English
Because it pervades the five, it is the key to the arising of illusory wisdom. This is the sixth content. Now is the seventh content, which is to show the difference between the Alaya and the Dharmakaya. Among them, the Alaya is a gathering, and the basis is existence. That is, the essence, the definition, the classification, the action of the activity, and the reason for the application of words. The essence is to gather and hold together. The definition is that on the many "all," many bases gather and work. The classifications are the Alaya of essential meaning, the Alaya of combination, and the Alaya of the body. Therefore, the Alaya is the basis of everything, but it is not a completely pure basis. This is because the Alaya of essential meaning, due to existence, is the basis, and due to change, it is everything. The Alaya of combined meaning, due to gathering, is everything, and due to the combination of the two, it is the basis. The Alaya of the habit-body, due to the mixing of before and after, is everything, and due to the gathering of things, it is the basis. The activity of action is to serve as the support for the habits of before and after, as the cause of karma and afflictions, as the condition for the body and many gatherings, and as the connection between body and mind. The characteristic of the application of words is the connection of habits before and after, the connection of the maturation of karma before and after, and the combination of cause and effect is everything. Because these are the basis for gathering together, it is called Alaya. If these characteristics are definitely understood, the fruit of Buddhahood can be obtained. That is because it is accumulated in relation to the material body and mind. The Dharmakaya is because the boundary of the body is emptiness, so the outflows of arising are exhausted, and it does not abide in earth dust and particles. The outflows of afflictions are exhausted, and there is no combination of grasping and being grasped before and after. The outflows of habits before and after are exhausted, and attachment is liberated in itself. Like that, things are exhausted and empty, becoming the nature of everything, clear with the radiance of the five wisdoms, clear because of the guru's instructions, appearing as manifest, so it can be realized immediately, and even without the guru's teachings, it pervades everything. That is also the Dharmakaya that transcends memory and thought, appearing as great bliss, not stained by various discriminations, and awareness is clear in itself. The sudden memories dissipate because the nature of reality is without elaboration in its own nature, it is the elaboration of words.
Chinese
我离于虚构。因离于心的戏论，所以诸法不是自然产生的。譬如虚空般周遍一切，本体是空性。本体自性清净，离于以方便为标志的表示和加持等一切，故称为未离于一地。如此安住的法身，因阿赖耶识有因，所以是可以转变的，因有缘故是会坏灭的。像那样的阿赖耶识，因为有前后一切习气等，所以像是水池一样，如水等聚集一切。阿赖耶识也聚集了轮回和涅槃的一切。法身是不变的，所以离于前后习气。阿赖耶识是由六识和十六心等聚集而成的阿赖耶识，那也是一切身体的基础，产生于多处。法身离于意等诸多烦恼，所以没有微细和粗大等诸多色相显现的，血肉之躯的身体。这是第七个内容。 现在是第八个内容，讲述区分五大精华和糟粕。众生的身体有五大，地、水、火、风、空五者显现，所以五大的精华，白色的光芒，黄色，红色，绿色和蓝色五者被五大微细和粗大的垢染遮蔽，无法向外显现。微细的有火微粒，水微粒，铁微粒，羊微粒和兔子微粒五种。粗大的地、水、火、风五种事物是境。眼睛等所见的色相，白色是水微粒，蓝色是铁微粒，黄色是牛微粒，红色是羊微粒，绿色是兔子微粒。五种光芒连同减弱的微粒，使身体的界限成熟。五大中，地的光芒消融为黄色，水消融为白色，火消融为红色，风消融为绿色，空消融为蓝色。五种结也自然解脱，所以五大对五大等，五种光芒显现，所以内在的五大微细的是铁微粒，水微粒，兔子微粒，羊微粒和牛微粒等，因无自性而分离，是自显现。粗大的是山和房屋，树木等一切。
English
I am free from fabrication. Because I am free from the mind's elaboration, phenomena are not naturally arising. Like the sky, I pervade everything, and my essence is emptiness. That essence is naturally pure, free from signs marked by skillful means and all blessings, so it is called unwavering from the one ground. The Dharmakaya abides in such a way that the Alaya has causes, so it can be reversed, and because it has conditions, it is destructible. In such an Alaya, because of all the past and future habits, it is like a pond, gathering everything like water. The Alaya also gathers all of samsara and nirvana. The Dharmakaya is unchanging, so it is free from past and future habits. The Alaya is the Alaya formed from the gathering of the six consciousnesses and the sixteen minds, and that is the basis of all bodies, arising in many places. The Dharmakaya is free from many afflictions such as the mind, so there is no manifestation of the many forms of the subtle and gross elements, and there is no body of flesh and blood. This is the seventh content. Now is the eighth content, which explains the distinction between the essence and dross of the elements. The bodies of beings have the five great elements: earth, water, fire, wind, and space, which appear in various ways. Therefore, the pure essence of the elements, the white light, yellow, red, green, and blue, are obscured by the subtle and gross impurities of the elements and cannot appear outwardly. The subtle ones are the fire particle, the water particle, the iron particle, the sheep particle, and the rabbit particle. The gross ones, the five objects of earth, water, fire, and wind, are the objects. The forms seen by the eyes, etc., the white color is the water particle, the blue is the iron particle, the yellow is the ox particle, the red is the sheep particle, and the green is the rabbit particle. The five lights, together with the diminishing particles, cause the limits of the body to mature. Among the five elements, the light of earth dissolves into yellow, water dissolves into white, fire dissolves into red, wind dissolves into green, and space dissolves into blue. The five knots also naturally dissolve, so the five great ones, such as the great one, manifest as five colors of light. Therefore, the inner subtle elements are the iron particle, the water particle, the rabbit particle, the sheep particle, and the ox particle, which are separate because they have no self-nature and are self-appearing. The gross ones are mountains and houses, trees, and so on.
Chinese
当智慧之身的污垢在其自身清净时，返回其自性，开启五种智慧。五光不被粗细所遮蔽，显现而不混杂于现象中。由于现象本身清净，因此各自保持其特征。微尘和微尘的习气在空性中自净。虚空自清净。如镜之智等五者显现为五光，幻觉的显现同时止息。当不分别执着于色等各自的对境时，五根识自然解脱于无执着。内部五大的能量是：临终时，五大分离清净与不清净。地融入地，身体变重。水融入水，口中流涎等现象出现一次，然后口、鼻、手变干。火融入火，身体的温度消失。风融入风，呼吸急促。风融入虚空，意识变得不清晰。虚空融入识，呼吸停止。识融入光明法性母体的显现时，法性完全清净的显现生起。身心的联系断绝。五根、对境和识，被意和心的业风在虚空中自然消散。身体从微尘等束缚中解脱。外部五大，如地、黄色光等清净的部分，在中有时融入五光。这是觉性融入光明的时刻。一切显现都显现为身和智慧。因此，五大内部的清净部分显现为光。五大的不清净部分，即聚集的、有形的部分被舍弃，这被称为分离。如此产生的一切都是五大，因此是五大。自生，因此是五大。在所有前后时间中产生，因此是五大。清净部分是五光。不清净部分是地、水、火、风、空五大。分离的方法是觉性在对境中分离的时刻，即临终中有。分离的程度是法性中有。如珍珠等名称在适当的时候被指出。章节的定义是：轮回是外部的容器和内部的精华，从一个到另一个的轮转，因此是轮回。超越是指超越这些，因此是超越。法是指轮回的法，善与非善，黑与白各自保持其特征，并被外部容器和内部精华所包含。超越的法是所知和体验。
English
When the stains of the wisdom body are purified in their own place, returning to its own nature, the five wisdoms are opened. The five lights are not obscured by grossness, fineness, or thickness, and appear clearly without mixing with phenomena. Because the phenomena themselves are pure, they each maintain their characteristics. The habitual traces of dust and minute particles are self-purified in emptiness. Space is self-purified. The five wisdoms, such as mirror-like wisdom, appear as the five lights themselves, and the appearance of delusion ceases at once. When the objects of the five senses are not separately fixated upon, the five consciousnesses naturally liberate into non-grasping. The five internal elemental energies are: At the time of death, the elements separate the pure from the impure. Earth dissolves into earth, and the body becomes heavy. Water dissolves into water, and saliva flows from the mouth, etc., appearing once, and then the mouth, nose, and hands become dry. Fire dissolves into fire, and the body's warmth disappears. Wind dissolves into wind, and the breath becomes rapid. Wind dissolves into space, and consciousness becomes unclear. Space dissolves into consciousness, and the breath stops. When consciousness dissolves into the appearance of the luminous dharmata matrix, the appearance of the completely pure dharmata arises. The connection between body and mind is severed. The five senses, objects, and consciousness naturally dissolve into space by the karmic wind of mind and intellect. The body is liberated from the bonds of minute particles, etc. The pure parts of the external elements, such as earth and yellow light, dissolve into the five lights in the bardo. This is the time when awareness enters the light. All appearances arise as body and wisdom. Therefore, the pure parts of the five elements within appear as light. The impure parts of the elements, the accumulated, tangible parts, are abandoned, which is called separation. All that arises in this way is elements, therefore it is elements. Self-arisen, therefore it is elements. Arising in all past and future times, therefore it is elements. The pure part is the five lights. The impure part is the five elements of earth, water, fire, wind, and space. The method of separation is the moment when awareness separates in the object, which is the death bardo. The extent of separation is the dharmata bardo. Names such as pearls are pointed out at the appropriate time. The definition of the chapter is: Samsara is the external container and the internal essence, revolving from one to another, therefore it is samsara. Transcendence means transcending these, therefore it is transcendence. Dharma refers to the dharma of samsara, good and non-good, black and white each maintaining their characteristics, and being encompassed by the external container and internal essence. Transcendent dharma is knowable and experience.
Chinese
是所应取之身与智慧所摄。所有这些，所有这些都在各自的觉性中圆满显现的章节中，以六种概括之义而作，以三十九支分明确显示章节是经部的组成部分，即已显示。第七是不同于六的数字差别。第七章是明晰地剖析珍珠。圆满了。
English
It is what should be taken, encompassed by body and wisdom. All of these, all of these are fully revealed in their respective awareness in the chapter, made with six condensed meanings. With thirty-nine branches, the chapter clearly shows that the chapter is a component of the scripture, that is, it has been shown. Seventh is the numerical difference that is different from six. The seventh chapter is the clear division of pearls. Complete.
Chinese
即使跟随也难以证悟。如果问：为什么遍布有情众生？因为有情众生都有两种形态：觉性本身以无实有而空性遍布，不像外道所说的常有那样是实有的。空性的自性是超越概念的。如果问：那么，光明以五光的自性光芒遍布吗？不是像断见那样是断灭的，而是知觉在自身本性中显现。如是开示了第三个内涵。现在开示第四个内涵，即成立空性是遍布的：心性以烦恼灭尽而与空性同因，因为心性没有原因，所以没有不同的结果。它本身是本质上的唯一，因此心性穷尽了数量的边际。它本身超越了身体的局限，因此事物不是以实体的形式存在的。空性不是心识的对境。因此，心性是空性的，没有业和习气的依赖，因此不被任何事物所染污。事物是指对粗细的元素事物没有执着，烦恼自然解脱。由于没有与业和相的事物相关联，也没有执着身体和心识的念头，所以超越了对所有不同概念的事物执着为自我，执着为能食，执着为唯一，执着为相，以及存在与不存在等等。超越了这些，那才是真正的觉性，如果没有上师的口诀，就不会显现。如果问：那么，难道不是不存在吗？因为存在而遍布所有众生。如果问：就像身体是不同的，它本身也是不同的吗？不是的，因为本质是相同的。如果确定了一个心性的特征，那么就确定了心和心所包含的一切。因此，不同的虫类是所有众生的基础，所以不需要改造。因为本质是相同的，所以不依赖于任何事物，没有取舍和破立。因为它遍布众生，所以不会散乱。因为它变成了觉性的自性，所以完全融入了心中。融入法界，证悟觉性，超越了所束缚的对境。法身觉性没有生，所以因为忆念消尽而不再退转。 此外，从本来清净的自性上，无明本来就已灭尽而安住。