Chinese
是如镜子般的智慧。对于燃烧等五种，也各自用它来类比。在内里，五种或六种颜色是五种无量之自性，即黄色海螺，是行成就智慧与慈爱的禅定无别的体性。白色是慈悲，红色是喜，黑色是舍，蓝绿色是万法平等性，这样介绍。同样，十种表相也介绍为十度之自显现。它们是从十种表相各自显现而开始，一个个地介绍的方式，这是第二轮介绍。现在将它们共同介绍为一切种类的法性。首先，显示了“杜”等表相是一切法，如所说： “除了法界之外，哪里没有外在的法，因为那个缘故。” 如是说，将“杜”等与光明之显现之外无法存在其他法这样的名相连在一起。例如，清澈的镜子中显现无量世间器情之影像，在显现之时，镜子之外没有其他世间器情之影像。因此，显现为地界所摄一切法之法性的“杜”之表相。“杜”之显现即是法性。“杜”之显现，此法性自始即存在于心之自性中。虽然如此存在，但以前对于此法性，由于世俗错乱之业相，显现了地界之显现等，没有见到真实存在的法性“杜”之相。虽然真实不存在，但见到了在错乱显现中显现的地界业相所摄之物。此时，安住于深奥法界之义，地界部分的垢染稍微减少，法性之显现稍微显现。那么，是否认为此法界并非“杜”之显现，而是以“杜”之相显现呢？并非如此。这是将存在的事物视为存在。不仅是“杜”之显现，此法界是一切轮回涅槃之法的显现之载体。因此，称为一切种类之空色，以及具足一切种类之空色。虽然它是一切种类，但现在初学者瑜伽士之心被遮蔽所遮蔽，没有见到其他一切种类之相，是不知、不识、不悟的。地风稍微进入中脉。
English
It is wisdom like a mirror. For the five, such as burning, it is also used to compare them individually. In the inner part, the five or six colors are the nature of the five immeasurables, that is, the yellow conch, is the essence of action accomplishment wisdom inseparable from loving-kindness samadhi. White is compassion, red is joy, black is equanimity, and blue-green is the equality of all phenomena, thus introducing them. Similarly, the ten signs are also introduced as the self-manifestation of the ten perfections. They are based on the appearance of each of the ten signs, and are introduced one by one, which is the second round of introduction. Now, let's introduce them collectively as the nature of all kinds of dharmas. First, it is shown that the signs such as "Du" are all dharmas, as it is said: "Apart from the Dharmadhatu, where there is no external dharma, because of that reason." As it is said, the term "Du" and others are connected with the fact that no other dharma can exist other than the appearance of luminosity. For example, if infinite images of the world and its beings appear in a clear mirror, at the time of appearance, there are no other images of the world and its beings outside the mirror. Therefore, the sign of "Du" appears as the nature of all dharmas included in the earth element. The appearance of "Du" is the Dharmata. The appearance of "Du", this Dharmata has existed in the nature of mind from the beginning. Although it exists in this way, previously, for this Dharmata, due to the karma of mundane delusion, the appearance of the earth element, etc., appeared, and the true nature of the Dharmata "Du" was not seen. Although it does not truly exist, one sees the things included in the appearance of the earth element that appear in the deluded appearance. At this time, by abiding in the meaning of the profound Dharmadhatu, the defilement of the earth element part is slightly reduced, and the appearance of the Dharmata is slightly manifested. So, is it thought that this Dharmadhatu is not the appearance of "Du", but appears in the form of "Du"? It is not like that. It is seeing what exists as existing. Not only is it the appearance of "Du", this Dharmadhatu is the carrier of the appearance of all samsara and nirvana dharmas. Therefore, it is called the emptiness-form of all kinds, and the emptiness-form that possesses all kinds. Although it is all kinds, now the minds of beginner yogis are obscured by obscurations, and they do not see the other aspects of all kinds, they are ignorant, unknowing, and unawakened. The earth wind slightly enters the central channel.
Chinese
通过回溯，从法性以烟雾形式存在的一面，可以稍微见到。那么，这所有内外情器世间的各种显现中，有多少为地界所摄持的法啊。所有这些在错觉面前似乎能起作用，但仅仅是错觉而已。在事物的实相上并不成立。它们从未存在过，然而在它们那里，界性的法性智慧是存在的。它是所有形式，但从中现在见到的是烟雾的形式。因此说，除了烟雾的征象之外，没有其他的地界之法。这也要按照世俗谛的显现来说，举例来说，镜子中显现情器世间的影像时，树木的影像显现为真实的树木，山的影像显现为真实的山。那些树木和山与镜子的光滑表面和形状完全不同，虽然显现为与镜子相异，但这是心识错乱的显现。情器世间的影像与镜子不是分离的。镜子既不是山，也不是树等，因此与镜子的本体也不是一体。总之，如果那里有山和树等真实存在的物体，那么它必须与镜子是一体或他体，但那些影像只是因缘聚合的错觉，实际上并不存在，因此不能说是一体或他体。镜子和影像既不是一体也不是他体，影像在实相上并不存在，但存在着显现那些影像的基础，仅仅是镜子而已。因此，就像表达“除了镜子之外，没有其他影像”一样。镜子是地界法性空色大手印烟雾显现的例子，而影像是地界所摄持的业相的例子。这些业相的地界，虽然不存在却显现为错觉，因此与具有烟雾形式的智慧既不能说是一体，也不能说是他体。而那个智慧是本来就存在的，通过修道才能稍微见到。仅以这些作为象征，应用于一切事物，海市蜃楼的征象是水界的法性。
English
By looking back, one can see a little of the Dharma nature as it exists in the form of smoke. Then, among all these various appearances of outer and inner containers and contents, how many are the dharmas that are included in the earth element? All of these seem to be able to function in the face of delusion, but they are only delusions. They are not established in the reality of things. They have never existed, but in them, the wisdom of the Dharma nature of the elements exists. It is all forms, but from among them, the form of smoke is now seen. Therefore, it is said that there is no other Dharma of the earth element other than the sign of smoke. This is also to be said according to the appearance of the conventional truth, for example, when the image of the container and contents appears in the mirror, the image of the tree appears as the real tree, and the image of the mountain appears as the real mountain. Those trees and mountains are completely different from the smooth surface and shape of the mirror, and although they appear to be different from the mirror, they are the appearance of mental confusion. The images of the container and contents are not separate from the mirror. The mirror is neither a mountain nor a tree, and therefore it is not one with the essence of the mirror. In short, if there is a real object such as a mountain or a tree there, then it must be either one with or different from the mirror, but those images are only illusions of the aggregation of causes and conditions, and do not exist in reality, so they cannot be said to be one or different. The mirror and the image are neither one nor different, and the images do not exist in reality, but there is a basis for the appearance of those images, only the mirror. Therefore, it is like expressing "there is no other image than the mirror." The mirror is an example of the appearance of the empty form of the Great Seal of the Dharma nature of the earth element, and the image is an example of the karmic appearances held by the earth element. These earth elements of karmic appearances, although they do not exist, appear as illusions, so they cannot be said to be one with the wisdom that has the form of smoke, nor can they be said to be different. And that wisdom is originally present, and can be seen a little through the practice of the path. Just take these as symbols and apply them to everything, the sign of a mirage is the Dharma nature of the water element.
Chinese
是水界的一切。天空景象的徵象是火界的法性，是火界的一切。燈的徵象是風界的法性，是風界的一切。明點的徵象是空界的法性，是空界的一切。同樣，從「除了海市蜃樓的徵象之外，沒有其他水界的法性」開始，到「除了明點的徵象之外，沒有其他空界的法性」這樣連接。其餘五種徵象也與此相同。又有些人認為，煙是土界獨有的法性，不是水界等等。同樣，海市蜃樓是水界獨有的法性等等，會產生法性轉變為多種樣貌的想法。對此要說的是：「雖然顯現為多種，但並非多種。雖然可以建立為一，但卻從一和多等等，一切戲論的標誌中解脫。」因為是這樣說的，瑜伽士的心中會顯現十種徵象是不同的，從顯現為不同的角度來說是錯誤的。因為自性沒有分別，所以可以說十種徵象本質相同。但在勝義諦上，一和多都無法安立。雖然以煙的顯現就是海市蜃樓的徵象等等的理由，建立了是一的體性，但這種建立是合理的。總之，從煙的顯現不迷惑，到明點的顯現之間，都是不迷惑的智慧。雖然煙的顯現是一切樣貌，但從不顯現為海市蜃樓等等的角度來說是迷惑的。一般來說，執著十種徵象是不同的等等，不是煙的顯現的智慧所執著的，而是後續的思維所執著的。一切思維都是迷惑，這在一切處都是著名且成立的。如果法性沒有差別，那為何要分別安立土的法性是煙，水的法性是海市蜃樓等等呢？可能會產生這樣的想法。對此要說的是，雖然法性在自性上沒有差別，但在建立名相時，以少許反體的差別，將世俗顯現安立為不同的法性，這沒有矛盾。意義的精髓是這樣的：法界一體是一切樣貌，從煙的樣貌的角度來說，眾生因為進入了無明的迷惑，所以從土界顯現出各種景象。同樣地，以此類推。
English
It is all of the water element. The sign of the sky appearance is the nature of the fire element, it is all of the fire element. The sign of the lamp is the nature of the wind element, it is all of the wind element. The sign of the bindu is the nature of the space element, it is all of the space element. Similarly, from "other than the sign of the mirage, there is no nature of the water element," to "other than the sign of the bindu, there is no nature of the space element," connect in this way. The other five signs are also the same. Also, some people think that smoke is the nature of the earth element alone, not water, etc. Similarly, the mirage is the nature of the water element alone, etc., and the idea arises that the nature changes into many forms. To this it is said: "Although it appears as many, it is not many. Although it can be established as one, it is liberated from all marks of elaboration, such as one and different." Because it is said like this, the ten signs appear differently in the mind of the yogi, and it is a mistake from the aspect of appearing differently. Because there is no distinction in nature, it can be said that the ten signs are one in essence. But in the ultimate truth, neither one nor different can be established. Although the establishment of oneness is made with the reason that the appearance of smoke is the sign of the mirage, etc., the establishment is reasonable. In short, from the unconfused appearance of smoke to the unconfused knowledge between the appearance of the bindu. Although the appearance of smoke is all forms, it is a delusion from the aspect of not appearing as a mirage, etc. In general, holding the ten signs as different, etc., is not held by the wisdom of the appearance of smoke, but is held by subsequent thoughts. All thoughts are delusions, and this is famous and established everywhere. If there is no difference in nature, then why should the nature of earth be separately established as smoke, and the nature of water as a mirage, etc.? Such a thought may arise. To this it is said: Although there is no difference in nature, there is no contradiction in establishing the conventional appearance as different natures by the difference of a slight opposite aspect when establishing terms. The essence of the meaning is like this: The single dharmadhatu is all forms, and from the aspect of being the form of smoke, sentient beings enter into the delusion of ignorance, so various appearances of phenomena arise from the earth element. Similarly, apply in the same way.
Chinese
，在法性明点的显现方面，众生因自己不认识自己的自性，以及陷入错乱的无明，以至于显现出平凡的世间和空界的现象。因此，地界是从错乱法性烟相开始，到空界错乱法性明点之间的显现。所以，十相是安立地界等等各自的法性。在此，即使修习各自收摄等道，由于产生对平凡的各种错乱之因，从诸风中稍微执取地界的业风，以前地界本身错误地进入法性烟相的错乱显现，由于错乱显现之因的风稍微减弱，地界的错乱显现稍微变小，就能稍微见到法性的各种相中的烟相。因此，初学者从次第收摄的瑜伽士所见的烟相，就相本身的实相而言，是具足一切相的最胜空色，是具有轮回、涅槃、有寂一切法之相而安住的，但是由于瑜伽士的意识流是初学者，所以没有见到其他的相，仅仅见到烟相。同样，对于所有十相都应如此理解。因此，这十相虽然是所有法的法性或精华，但必须说成是脉、气、明点精华的自性，原因是依靠作缚和所缘的特殊要点，由于击中五大自性的脉、气、明点的要害，才能显现出来。没有击中其他事物的方便，所以才改变说法，说是脉、气、明点特有的精华。是从所有法的法性方面开始介绍的，这是介绍的第三部分。此外，烟等相是器情所有法的自性，是脉界的精华，是法界智慧，是所净法性，是阿赖耶善，是一切胜义谛本尊咒语，是胜义谛的佛