Chinese
之故。也有显示将蕴理解为佛并进行修习的教言。在具有决定意义的经部和甚深密咒之理中，显示众生与佛无别，五蕴是无数佛。如《树庄严经》中所说：何者我与诸佛，自性平等而安住，不住无取彼等，彼等将成善逝。色与受想识，菩萨们，无数如来，彼等将成大雄。等等。又如：一毛端上，刹土百千不可思议，种种形状各各异，彼等不会相混杂。等等。密咒的续部和修法中也清楚地说明了这一点。这是通过教证和口诀来证成的。通过理证也能很好地成立。所谓理证，就是“ཉ་ཡ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，也就是正理。因为也包含自性或本性，所以理证是指事物本来的存在方式。还有“ཡུག་ཏི་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，也就是 যুক্ত，与法相应，所以称为理证。这样，事物各自的本性如何存在，以及与之相应的智慧，都可以称为理证。因此，要知道法的体性和与之相应的智慧都可以称为理证。如果与词根结合，“ཉ་ཡ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”是获得的意思，因为获得无畏，所以称为理证。“ཡུག་ཏི་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”是善行，意思是词的组合很好。 “ཉ་ཡ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”也包含无害的意思，因为“པྲ་ཏི་བ་ད་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”也是无害的意思。无论是智慧还是语言，凡是没有与意义相违背的损害，并且具有很好地成办意义的能力，都称为理。像这样，以任何知识的意义作为特征和标志，都可以称为理证。这些是所有理证的总称。其中，在这里，可以通过法性、作用、关系和道理这四种理证来成立，但是对于闻思少、智慧低下的人来说
English
Therefore, there are also teachings that explain how to recognize and meditate on the aggregates as Buddhas. In the definitive meaning sutras and the profound methods of secret mantras, it is taught that sentient beings and Buddhas are inseparable, and the five aggregates are countless Buddhas. As it is said in the "Array of Trees Sutra": "Whoever I and all the Buddhas, Abide equally in nature, Without abiding and without taking, Those will become Sugatas. Form and feeling, perception and, Consciousness, bodhisattvas, Countless Thus-gone ones, Those will become great sages." And so on. Also, "On a single tip of a hair, There are countless billions of lands, Various shapes are also different, They are not mixed together." And so on. It is clearly stated in the tantras and sadhanas of secret mantras. This is established by scripture and oral instructions. It is also well established by logic. That which is called logic is Nyaya (ཉ་ཡ་, न्याय, nyāya, logic). Because it also includes nature or essence, logic refers to how things exist in their nature. Also, Yukti (ཡུག་ཏི་, युक्त, yukta, যুক্ত), which means "endowed with Dharma," is called logic. Thus, both how things exist in their own nature and the wisdom that corresponds to it are called logic. Therefore, it should be understood that both the characteristics of phenomena and the wisdom that corresponds to them are called logic. If combined with the root of the word, Nyaya (ཉ་ཡ་, न्याय, nyāya, logic) means to obtain, and because of obtaining fearlessness, it is called logic. Yukti (ཡུག་ཏི་, युक्त, yukta, যুক্ত) means good conduct, referring to the good combination of words. Nyaya (ཉ་ཡ་, न्याय, nyāya, logic) also includes the meaning of harmlessness, because Pratibada (པྲ་ཏི་བ་ད་, प्रतिवाद, pratibāda, प्रतिवाद) also means harmlessness. Therefore, whether it is wisdom or language, whatever is free from harm that contradicts the meaning and has the ability to accomplish the meaning well is called logic. In this way, the term "logic" is also applied to whatever meaning of knowledge is taken as a characteristic and sign. These are generally known as all logics. Among them, here, it can be established by all four types of logic: the logic of nature, action, relation, and reason. However, for those who have little learning and low intelligence,
Chinese
为了容易理解，现在要说一些符合法性的理由。要知道，各种学问总的入门方式，也大多是从传承入门，要知道，仅仅通过第一种方式是无法成就的。对此，《明论》中说： 就像想要前往居所的人， 智者在未稳固前一个步伐之前，不会放弃其他的。 稳固之后，像那样依次稳固， 难以坠落，安乐地到达居所。 同样，有智慧的人在未稳固前一个学问之前，不会追求其他的。 稳固之后，像那样依次稳固地追求， 不会坠入过失的悬崖，安乐地领悟诸义。 就像这样说的。 净化学问的方法，在《明论》中说： 用水净化物品， 那也是咒语的方式。 那也是时间恰当而净化。 同样，用论典净化学问， 论典是依靠而净化的。 就像这样说的。 例如，净化物品的是水，而水本身净化的是咒语。咒语本身净化的是时间恰当，也就是依靠物品本身的仪轨没有缺失。同样，进入意义的智慧净化的是学问，而学问净化的是论典。论典本身净化的是论典依靠而成就和产生的智慧没有缺失。像这样的也是要知道是所有学问的净化方法。现在要说正文本身，对此，首先共同的是，众生共同显现的一条河流，一致认为看到的是液体在流动。但是，饿鬼们看到的是脓等完全不干净的河流在流动。人们看到的是干净、清澈、无垢、不损害肠胃和喉咙、增长感官能力的东西。清净刹土中的众生看到的是非常清净的甘露之河，感官能力也极度增长，疾病也消失，在未尽除障碍之前也不会消化，何时尽除障碍之后，就成为佛陀的事业。
English
In order to be easily understood, some reasons in accordance with the Dharma nature will now be stated. It should be known that the general way of entering into various fields of knowledge is mostly through lineage. It should be known that it is impossible to achieve success through the first method alone. In this regard, it is said in the Treatise on Knowledge: Just as a person who wishes to go to a dwelling, A wise person does not abandon the other until the first step is firm. Once it is firm, in that way, gradually making it firm, It is difficult to fall and one goes to the dwelling in comfort. Similarly, an intelligent person does not pursue other knowledge until the previous knowledge is firm. Once it is firm, in that way, gradually establishing it, One will not fall into the abyss of faults and will easily understand the meanings. This is how it is said. As for purifying knowledge, it is said in the Treatise on Knowledge: Water purifies substances, That is also in the manner of mantras. That is also purified by the right timing. Similarly, knowledge is purified by scriptures, Scriptures are purified by reliance. This is how it is said. For example, water purifies substances, but the water itself is purified by mantras. The mantras themselves are purified by the right timing, which means that the ritual based on the substance itself is not deficient. Similarly, the wisdom that enters into meaning is purified by knowledge, but knowledge is purified by scriptures. The scriptures themselves are purified by the wisdom that arises from the reliance on the scriptures and is not deficient. It should be known that this is the method of purification for all knowledge. Now, the text itself will be stated. In this regard, firstly, in general, a river that is commonly perceived by beings is seen as a liquid flowing. However, ghosts see it as a river of completely impure substances such as pus flowing. Humans see it as something clean, clear, without impurities, not harmful to the stomach and throat, and increasing sensory faculties. Beings dwelling in pure lands see it as a river of extremely pure nectar, which greatly enhances sensory faculties and eliminates diseases. It is also not digested until obscurations are exhausted. When obscurations are exhausted, it becomes the activity of the Buddha.
Chinese
完全成立并被接受。这些在进行辩论时，因为大家都一致认为它是湿的，所以没有关于是否是水的争论的基础。由于不净的水、净水和极净的水，所见各不相同。因此，各自都以各自的现量成立作为 प्रमाण，从而反驳其他相违的体性。如果以公正的心来衡量这些，那么所见如何清净，就如何是真实的。因为是遮蔽的垢染清净者的诸根的对境的缘故。并且如果依赖而安立，则是稳固且不欺骗的缘故。同样，世尊释迦牟尼佛的这个刹土，具寿舍利子说：我看到这个大地上充满了高低不平、悬崖和污秽。从无忧佛土来的梵天发髻者说：我看到世尊的这个刹土，如同他化自在天的天宫的圆满庄严一样，完全清净。他们两个就争论起来了。然后，世尊向眷属的坛城们，开示了这个佛土的自性，所有人都像东方宝生佛以珍宝庄严的刹土一样，变成了非常清净。世尊说道：我的佛土总是这样，但你们却看不到。像这样在争论的时候，世尊释迦牟尼佛的刹土是四大部洲的世界，这是所见一致的，因此不对此进行争论。如果争论刹土是清净还是不清净，世尊则开示说是非常清净的。同样，对于蕴、界、处的这些事物，从地狱众生乃至统治大地的菩萨，以及持明者等，共同显现为身体、处所和行境，没有颠倒地显现，因此不对此进行争论。由于显现为不净、清净和完全清净的不同，各自以现量成立作为 प्रमाण
English
It is fully established and accepted. When these are debated, because everyone agrees that it is wet, there is no basis for arguing about whether or not it is water. Because impure water, pure water, and extremely pure water are seen differently, therefore, each uses their own directly perceived establishment as प्रमाण (pramāṇa, means of valid cognition), thereby refuting other contradictory natures. If these are measured with an impartial mind, then however pure the seeing is, that is how it is true, because it is the object of the senses of those whose obscuring impurities are cleansed. And if established in reliance, it is stable and not deceptive. Similarly, regarding this field of the Bhagavan Shakyamuni Buddha, the venerable Shariputra said: "I see this great earth filled with high and low places, cliffs, and filth." The Brahma with a topknot, who came from the Buddha's sorrowless land, said: "I see this field of the Bhagavan as completely pure, like the fully adorned palace of the gods of Paranirmita-vasavartin." Thus, the two of them argued. Then, the Bhagavan showed the nature of this Buddha-field to the assemblies of the retinue, and everyone saw it as extremely pure, like the eastern Buddha Ratnaketu's field adorned with jewels. The Bhagavan then said: "This Buddha-field of mine is always like this, but you do not see it." Thus, even at the time of such a dispute, the fact that the field of the Bhagavan Shakyamuni Buddha is the world of the four continents is a consistent perception, so there is no dispute about this. When there is a dispute about whether the field is pure or impure, the Bhagavan showed that it is extremely pure. Similarly, regarding these very objects of the aggregates, elements, and sense bases, from sentient beings in hell upwards to bodhisattvas who rule the great earth, and even vidyadharas, they commonly appear as body, place, and sphere of activity without reversed appearance, so there is no dispute about this. Because of the disagreement in appearing as impure, pure, and completely pure, each uses their own directly perceived establishment as प्रमाण.
Chinese
因此，通过争论来反驳其他宗义。如果以公正的心来辨别，那么，智慧越大，就越纯洁，就像以前一样。不净的身体是业成熟的身体，显现为语和意。清净的身体是那些有能力控制业的人，由他们的愿力所成就的身体，显现为语和意。极度清净的是诸佛的身体和智慧坛城所显现的。这些是与主张外境存在的观点相一致的智慧的建立。如果按照瑜伽行者等一切都认为心显现的观点来建立，那么，所有显现为身体、处所和行为领域的事物，在其他地方都没有实体，因为心本身就是显现，这是共同成立的。对于那些已经确立了这种智慧的人来说，心也是阿赖耶识。所有种子都与各种条件相一致，目标和形式不会完全中断，这是成立的。对于那些已经确立了这一点的人来说，这也是基于阿赖耶识的刹那相续，并不是要确立显现为一切法和一切种子。而是阿赖耶识的刹那生起而未灭的刹那，是一切显现和一切种子。就像经文中所说的那样：识，也是行蕴相续，因执持种种相，以业的差别而显现为八，但其体性并非多种。因此，心的第一个刹那，身体和一切法都存在于其中。因为对它的执着，所以下一个刹那生起，并显现于其中。就像这样说的。同样在那里面说到：因此，因为没有方向，所以无边刹土都是我的身体。我的身体虽然显现为无边刹土和众生的身体，但心和习气既非一亦非异，极难衡量。就像这样说的。因此，一切识都是同一种类，就像阿赖耶识的种类一样。《楞伽经》中说：大慧，如果一切识不是同一种类，那么，阿赖耶识就不会从因中产生。就像这样说的。因此，一切目标和形式完全中断的识，都
English
Therefore, by arguing, one refutes other tenets. If one discerns with an impartial mind, then, the greater the wisdom, the purer it is, just like before. The impure body is the body that is the maturation of karma, appearing as speech and mind. The pure body is the body accomplished by the aspirations of those who have the power over karma, appearing as speech and mind. The extremely pure is what appears as the body of the Buddhas and the mandala of wisdom. These are the establishment of wisdom in accordance with the view that asserts the existence of external objects. If one establishes it in accordance with the view that all, such as Yogacharas, consider to be mind-appearance, then, all things that appear as body, place, and field of activity do not exist as substances elsewhere, because mind itself is the appearance, which is commonly established. For those who have firmly established that wisdom, mind is also the Alaya-consciousness itself. It is established that all seeds are in accordance with various conditions, and that the object and form are not completely interrupted. For those who have firmly established this, this is also based on the momentary continuum of the Alaya-consciousness, and it is not to establish that it appears as all dharmas and all seeds. Rather, the moment of the Alaya-consciousness that arises and does not cease is all appearances and all seeds. Just as it is said in the scriptures: Consciousness, also, is the continuum of formations, because it holds various signs, it appears as eight due to the differences in karma, but its nature is not multiple. Therefore, in the first moment of mind, the body and all dharmas exist. Because of attachment to it, the next moment arises and appears in it. Just like that is said. Similarly, it says in that same text: Therefore, because there is no direction, all infinite realms are my body. Although my body appears as infinite realms and the bodies of beings, mind and habitual tendencies are neither one nor different, and are extremely difficult to measure. Just like that is said. Therefore, all consciousnesses are of the same kind, just like the kind of Alaya-consciousness. The Lankavatara Sutra says: Great Wisdom, if all consciousnesses were not of the same kind, then the Alaya-consciousness would not arise from a cause. Just like that is said. Therefore, all consciousnesses in which the object and form are completely interrupted, all