Chinese
因为我与阿赖耶识的体性无别，所以一切在处所上断灭的显现，也与目标和形象完全不断的阿赖耶识的显现无别。那些在方和时上断灭的显现，譬如镜中的影像在处所方向上断灭的显现，以及梦境的时间前后断灭的显现。因此，这个意义转变，转变成人道的阿赖耶识的显现，不仅是自己根识所显现的境，而且地狱众生的处所，以及饿鬼、旁生和天等的一切行境，也都是它的显现。这样就成立了。当这个智慧稳固时，所有显现为清净、不清净和极清净的身体、处所和行境，都是阿赖耶识一刹那的显现，这是不可能不成立的，如果不成立，那么之前的一切智慧都会共同毁灭。经中也说：一切清净和不清净的刹土，都是阿赖耶识身体的自性，因为在阿赖耶识的一刹那间，存在着包括根识在内的身体和所有法。就像这样，如果用与经教和口诀相关的智慧来衡量，那么，凡是由清净和不清净所包含的身体、处所和行境，以及被无边虚空所包含的，被无始无终的时间所包含的一切，都是一个人阿赖耶识一刹那生起而不停灭的显现。这唯一的一个也只是如此显现而已，而本体完全成立是不存在的。阿赖耶识是所有种子的，阿赖耶识的显现是所有界的，虽然在根识的行境上显现为各个界，显现为因和果，显现为各个时机，并且在意识的境上显现为一切都可以进入，譬如变成金饰的黄金是从土里产生的，还有舌上的黄金，以及瞻部河的金等很多。
English
Because I am inseparable from the nature of the Alaya-vijñana, all appearances that are cut off in terms of location are also inseparable from the appearance of the Alaya-vijñana, which is uninterrupted in terms of object and form. Those appearances that seem to be cut off in terms of direction and time, such as the reflection in a mirror appearing to be cut off in terms of location and direction, and the time in a dream appearing to be cut off in terms of before and after. Therefore, this meaning transforms, the appearance of the Alaya-vijñana transforming into the human realm is not only the object directly perceived by one's own senses, but also the place of hell beings, as well as the realm of activity of pretas, animals, gods, and so on, are all its appearances. This is thus established. When that awareness becomes stable, there is no way that all appearances as pure, impure, and extremely pure bodies, places, and realms of experience are not appearances of a single moment of Alaya-vijñana. If it is not established, then all previous awareness will be destroyed in common. The scriptures also say: All pure and impure realms are the nature of the body of Alaya-vijñana, because in one moment of Alaya, the body with the senses and all phenomena without exception exist. Like that, if measured by the wisdom connected to scripture and oral instructions, then as long as all that is included by pure and impure bodies, places, and realms of experience, and all that is included by the endless expanse of space, and all that is included by beginningless and endless time, are all appearances of a single moment of Alaya-vijñana of one person arising and not ceasing. That single one is also merely appearing as such, but there is no completely established essence. The Alaya-vijñana is all the seeds, and the appearance of the Alaya is all the realms, but although it appears as separate realms in the realm of the senses, appears as cause and effect, appears as separate occasions, and appears as everything being able to enter into the object of consciousness, for example, gold that has become gold ornaments comes from the earth, and there is tongue gold, and gold from the Jambū River, and so on, which are many.
Chinese
混合在一起的粉末变成水银的形状，有好有坏，各种各样。 像这样，如果是从煤炭中产生的水银，以及同样从水中产生的，从药物中产生的，以及显现为黄金等等的物质聚集在一起，那么它就会变成像新酥油团一样的东西。在眼睛和身体等感官的感知范围内，它不会显现为各种成分，而是显现为单一的性质。在意识的感知范围内，可以对一切事物产生认知，正如其本性存在的那样。 那些迷惑的人们，有些人认为它是酥油和油脂等的团块。有些人认为是银的团块。有些人认为是水银的团块。还有些人看到它在某个时候被火烧烤后变成黄金，就认为它是黄金的原料。 智者们则认为它是各种成分，依赖于各种条件的接近，能够根据所遇到的条件，显现得像那种性质一样。 像这样，那个各种成分的团块，如果具备寒冷的条件，即使经过漫长的时间，直到劫末，也仍然像新酥油的团块一样存在。如果稍微被火的热力加热，就会呈现出铜、锡和黄铜的颜色。同样，如果被极度加热，就会呈现出普通黄金的性质。如果被非常强烈地加热，就会呈现出瞻部洲黄金的性质。从那以后，即使遇到热的条件，或者遇到冷的条件，其性质也不会改变，不会显现为其他状态。 同样，阿赖耶识是所有种子的基础，阿赖耶识的显现是所有性质的基础，但是，根据感官感知范围内所接近的条件，它会在不同的时间和情况下，显现为清净、不清净和极度清净的身体、处所和行为。 意识则能够进入显现和不显现两种状态。 因此，迷惑的人们会把它当作我等实有之物来执着，并且成为执着各种事物的根源。因此，有些人认为这五蕴是业的...
English
The mixed powders become mercury-like in appearance, both good and bad, of various kinds. Thus, if mercury produced from coal, as well as that produced from water, produced from medicine, and appearing as gold, etc., are gathered together, it becomes like a lump of fresh butter. In the realm of perception of the senses such as the eyes and body, it does not appear as various elements but appears as a single nature. In the realm of perception of the mind consciousness, it is possible to have understanding of everything as it exists in its nature. Those who are deluded, some perceive it as a lump of butter and grease, etc. Some perceive it as a lump of silver. Some perceive it as a lump of mercury. Others, seeing it turn into gold when heated by fire at some time, perceive it as the material of gold. The wise perceive it as various elements, dependent on the proximity of various conditions, capable of appearing like that nature according to whatever condition it encounters. Thus, that lump of various elements, if it possesses cold conditions, even if it remains for a long time, until the end of an eon, it remains like a lump of fresh butter. If it is slightly warmed by the touch of fire, it remains in the color of copper, tin, and brass. Similarly, if it is greatly heated, it remains in the nature of ordinary gold. If it is very intensely heated, it remains in the nature of Jambu River gold. From then on, whether it encounters hot conditions or cold conditions, its nature will not change, and it will not appear to exist in another state. Similarly, the alaya-vijñana (storehouse consciousness) is the basis of all seeds, and the appearance of the alaya is the basis of all natures, but according to the conditions that are close in the realm of sensory perception, it appears in various times and situations as pure, impure, and extremely pure bodies, places, and activities. The mind consciousness is able to enter into both appearance and non-appearance. Therefore, deluded individuals cling to it as a real object such as self, and it becomes the basis for clinging to various phenomena. Therefore, some consider these five aggregates to be the result of karma...
Chinese
将成熟的自性执着为痛苦之法，这就像执着水银本身为丸药一样。有些人则认为，这个蕴身也能成为居住在清净刹土者之身和受用完全清净之因，这就像执着那个丸药为黄金之因一样。智者们认为，那个丸药虽然不显现为黄金本身，但并未脱离黄金的自性，虽然显现为水银本身，但黄金并非转变为存在于水银中，也并非没有水银的自性，只是水银的自性不稳定，容易变成各种各样，因此也容易耗尽。黄金的自性则更加坚固，难以改变，不会再次变坏，即使在劫末之火燃烧时也难以耗尽。同样，不净的显现是不稳定的，具有极强的欺骗性，对于前世和后世等，显现也并非难以改变。清净的显现，一旦有能力享用清净的身和受用，就不会再次享用不净之物，并且向外会变得非常清净，不会成为产生痛苦之因，而会成为产生安乐和解脱之因。因此，会变成这样，那个各种元素的丸药，相互比较而言，会像黄金的自性一样变得真实。同样，阿赖耶识的显现，那个各种元素的界，也会像清净显现的受用一样变得真实。正如水银和黄金两者都不是恒常不变一样，所有清净和不净的显现，都是由于错觉的习气而显现，并非真实成立。在所有错觉完全断绝的佛地，是否具有显现是有争议的，这在前面已经稍微提到过。因此，在五蕴被阐释为五种姓的这个章节中，有些人说，从胜义谛的角度来说，因为没有自性，所以是佛；从世俗谛的角度来说，因为是能够变成佛的因，所以安立为佛；事物的体性就像不净显现一样是真实的。像这样不应该去论证，即使在世俗谛中也
English
Holding the nature of maturation as the Dharma of suffering, it is like holding mercury itself as a pill. Some believe that this aggregate body can also be the cause of the body and enjoyment of those who dwell in pure lands being completely pure, just as holding that pill as the cause of gold. The wise ones believe that although that pill does not appear as gold itself, it is not separate from the nature of gold. Although it appears as mercury itself, gold does not transform into existing in mercury, nor is it without the nature of mercury. However, the nature of mercury is unstable and easily changes into various forms, so it is also easy to be exhausted. The nature of gold is even more stable, difficult to change, does not become bad again, and is difficult to exhaust even when the fire of the eon burns. Similarly, impure appearances are unstable, have a very deceptive nature, and appearances are not difficult to change even for previous and subsequent lives. Pure appearances, once empowered to enjoy pure body and enjoyment, will not again enjoy impure things, and outwardly will become very pure, not becoming a cause of generating suffering, but becoming a cause of generating happiness and liberation. Therefore, it will become like this: that pill of various elements, in comparison to each other, will become true like the nature of gold. Similarly, the appearance of the Alaya consciousness, that realm of various elements, will also become true like the enjoyment of pure appearance. Just as both mercury and gold are not always constant, all pure and impure appearances appear due to the power of the habits of delusion, and are not truly established. In the Buddha-ground where all delusions are completely cut off, whether or not there is appearance is controversial, which has been mentioned slightly above. Therefore, in this chapter where the five aggregates are explained as the five families, some say that from the ultimate point of view, because there is no self-nature, it is Buddha; from the conventional point of view, because it is the cause that can become Buddha, it is established as Buddha; the nature of things is true like impure appearances. Like this, one should not argue, even in the conventional truth.
Chinese
仅仅是显现如蕴聚，其自性也是无量佛陀完全清净的刹土。这两种显现，如果相互依存，也应被视为如完全清净的显现般真实存在。因此，蕴聚的各个部分，如眼睛所见的颜色，也是无量佛陀的自性。那么，蕴、界和处被分别与不同的本尊相联系来解释，这是什么意思呢？这是因为它们是各自的自性，所以没有矛盾的过失。如果清楚地熟悉各个部分，显现会迅速变得清净，因此这样教导。那么，续部和修法中一致地解释法，这有什么必要呢？这是为了引导那些对平凡显现的事物执着的众生。如果通过一致的特征和一致的因果来教导，就会产生自性无别的智慧，因此按照那些来教导。其中，五部佛被解释为五毒的部族，如《秘密集会》中所说：贪欲、嗔恨、愚痴和，如意宝、誓言，通过这五部族的证悟，能够很好地实现欲望和解脱。就像这样说的一样。另外，贪欲、嗔恨、愚痴和傲慢、大嫉妒等，因为菩提心，显现为金刚如来。就像这样说的一样。在《无垢称经》中说：就像莲花不从旱地生长而从泥中生长一样，不从显现的无为法中产生无上菩提心。如果生起如须弥山般的有身见，就会产生无上菩提心。因此，烦恼是如来种性。在《方便之索》中，从解释无守护誓言的章节中，解释了五毒的特征和五部的特征一致，并说这两者无别，是自性不可违越的誓言。像这样，愚痴包含在无分别的范畴内，因此是无取舍的特征之身，是如来部。嗔恨是从法界中
English
Merely appearing as a heap, its very nature is also the self-nature of countless Buddhas together with completely pure realms. These two appearances, if mutually dependent, should also be regarded as truly existing like a completely pure appearance. Therefore, even one of the divisions of the aggregates, such as the color seen by the eye, is the self-nature of countless Buddhas. So, what is the meaning of explaining the aggregates, elements, and sense bases by associating them with different deities? It is because they are their respective self-natures, so there is no fault of contradiction. If one becomes familiar with the individual parts clearly, appearances will quickly become pure, therefore it is taught in that way. So, what is the necessity of explaining the Dharma consistently in the tantras and sadhanas? This is to guide those beings who are attached to ordinary appearances. If taught through consistent characteristics and consistent cause and effect, the wisdom of non-duality of self-nature will arise, therefore it is taught according to those. Among them, the five Buddha families are taught to be the families of the five poisons, as it is said in the Guhyasamaja Tantra: "Desire, hatred, delusion, and, wish-fulfilling jewel, samaya, through these realizations of the five families, one can accomplish desire and liberation well." Like that it is said. Furthermore: "Desire, hatred, delusion, arrogance, and great jealousy, because the Bodhicitta, appear as Vajra Tathagata." Like that it is said. In the Vimalakirti Sutra it says: Just as a lotus does not grow from dry land but grows from mud, the supreme Bodhicitta does not arise from manifested unconditioned dharmas. If one generates the view of the aggregates as Mount Meru, the supreme Bodhicitta will arise. Therefore, afflictions are the Tathagata lineage. In the Net of Means, from the section explaining the un-guarded samaya, it explains that the characteristics of the five poisons and the characteristics of the five families are consistent, and it says that these two are inseparable, the samaya that cannot be transgressed by nature. Like this, delusion is included in the category of non-discrimination, therefore it is the characteristic body of non-acceptance and rejection, it is the Tathagata family. Hatred is from the Dharmadhatu.