Chinese
不动的状态中，调伏暴虐的特征是金刚部。我慢是对诸法平等性坚信不移的特征，是宝生部。贪欲是对一切法自在的特征，是莲花部。嫉妒是对未证悟诸法平等者，因有善恶业而行利益有情的特征，是业部。这些是大烦恼，与普通烦恼各自的特征相符，但在境、意等作用方面不相符。因此，如果将这些也视为如其所显现般真实，则仅显示为法性相同。如果从事物实相的角度来看，则如前所述，成就佛陀之果。将五烦恼与五部佛、五蕴进行法性上的对应，是从特征的角度进行的法性对应。《秘密集会》中说：色蕴显示为愚痴，被愚痴束缚是其自性。受蕴显示为贪欲所染，是我慢的自性。想蕴是贪爱的自性，是对事物执着的相。行蕴恒常是嫉妒，是专注的自性。识蕴显示为嗔恨，在因果上广为人知。如是说，此也应如前一样理解。在因果上阐述法性相同是：色蕴转为戒律身，受蕴转为获得无数禅定，想蕴转为智慧蕴，行蕴转为解脱，心转为智慧，即见解脱。如是说，如是，取蕴五蕴的转变是解脱的五蕴，那是圣者们的身语意功德事业五者的自性和基础。其中，如来之身是无垢之身，是戒律的自性。同样，禅定是功德的自性和处所。智慧是证悟之法和教法之自性和基础。解脱是事业圆满的自性和基础。解脱
English
The characteristic of subduing the violent while remaining unmoved is the Vajra family. Pride is the characteristic of firmly believing in the equality of all dharmas, it is the Ratna family. Desire is the characteristic of having mastery over all dharmas, it is the Padma family. Jealousy is the characteristic of benefiting sentient beings because those who have not realized the equality of dharmas have good and bad karma, it is the Karma family. These are the great afflictions, which are in accordance with the characteristics of ordinary afflictions, but they are not in accordance with the functions of objects and mind, etc. Therefore, if these are also regarded as true as they appear, then they will only be shown as being of the same Dharma nature. If viewed from the perspective of the reality of things, then, as mentioned above, Buddhahood itself is attained. The correspondence of the five afflictions with the five Buddha families and the five aggregates is a correspondence of Dharma nature from the perspective of characteristics. From the Guhyasamaja it says: Form is shown as ignorance. Its essence is being bound by the foolish. Feeling is shown as being intoxicated by desire. It is the essence of pride. 'Conception' is the nature of desire. It is the sign of attachment to things. Formation is always jealousy. It is the nature of focusing on one point. Consciousness is shown as hatred. It is well known in terms of cause and effect. It is said, this should also be understood as before. Explaining the similarity of Dharma nature in cause and effect is: The aggregate of form transforms into the body of moral discipline. Feeling transforms into attaining hundreds of thousands of samadhis. Perception transforms into the aggregate of wisdom. Formation transforms into liberation. Mind transforms into wisdom, which sees liberation. As it is said, like that, the transformation of the five aggregates of grasping is the five aggregates of liberation, which are the nature and basis of the five qualities of body, speech, mind, merit and activity of the noble ones. Among them, the body of the Tathagata is the body of purity, it is the nature of discipline. Similarly, samadhi is the nature and place of merit. Wisdom is the nature and basis of the Dharma of realization and the Dharma of scripture. Liberation is the nature and basis of the complete accomplishment of activity. Liberation
Chinese
所见之智慧乃是心之体性。如是，以身、语、意、功德、事业五者之力，则成为五部佛。因此，所有无数的佛都包含在这五法之中。圆满受用身和所有化身也都被归纳为五部。如《金刚布置经》所说：“身是无造作之如是性，心是不变金刚部，功德是万有之源宝生部，语是无染莲花部，成就意义之行是事业部。”因此，归纳为五部的意义也如前简要所示，在续部中广说。那么，五蕴与身、语、意、功德、事业五者，其自性如何相符呢？色与身是真实穷尽的。感受是视欲望之功德为享受的基础，而其完全清净之相，陀罗尼和三摩地也是功德的基础，因此自性相符。那么，感受被说为痛苦的自性，没有不成为痛苦之支分的过失之法。因此，如果说这两者是完全相反的，不能调和，这是非常合理的。例如，当说烦恼之意转变为平等性智时，一个是执着于我的，一个是见无我的，虽然不一致，但执着于我的清净本身就成就了见无我。同样，感受在有情众生之时，所有功德都说是以感受安乐为支分的。而圣者们无论感受什么，都说一切皆是痛苦时，远离感受本身就是安乐之道，是寂灭之相，因此这才是合理的。如《维摩诘所说经》中也说：“世尊您以大威力降伏了强大的魔军，获得了最殊胜的菩提，寂静、不死、安乐。在那里，没有感受作用、意识和心的思虑。”又，在那部经中说，在圆满具足佛之法
English
The wisdom of seeing is the nature of the mind. Thus, by the power of the five: body, speech, mind, qualities, and activities, one becomes the Buddha of the five families. Therefore, all the countless Buddhas are included in these five dharmas. The complete enjoyment body and all emanations are also summarized into the five families. As it is said in the Vajra Arrangement Sutra: "The body is the unconditioned suchness. The mind is the unchanging Vajra family. Qualities are the source of all, the Ratna family. Speech is the unattached Padma family. Accomplishing meaning, activity is the Karma family." Therefore, the meaning of being summarized into only five families is also as briefly shown above, and is extensively explained in the tantra itself. Now, how do the five aggregates and the five: body, speech, mind, qualities, and activities, correspond in nature? Form and body are actually exhausted. Feeling is the basis for viewing the qualities of desire as enjoyment, and its completely pure characteristic, dharani and samadhi, are also the basis of qualities, therefore their nature corresponds. Now, feeling is said to be the nature of suffering, and there is no faulty dharma that does not become a part of suffering. Therefore, if it is said that these two are completely opposite and cannot be reconciled, this is very reasonable. For example, when it is said that the afflicted mind is transformed into the wisdom of equality, one is attached to self and the other sees no-self, although they are inconsistent, the purity of attachment to self itself accomplishes seeing no-self. Similarly, feeling, when beings are sentient, all qualities are said to be based on feeling happiness. And when the noble ones say that whatever they feel, all of it is suffering, then being free from feeling itself is the path of happiness, is the characteristic of nirvana, therefore this is reasonable. As it is also said in the Vimalakirti Sutra: "World Honored One, you have subdued the powerful armies of Mara with great power, and have attained the supreme Bodhi, peace, immortality, and bliss. There, there is no feeling, no consciousness, and no mental deliberation." Also, in that same sutra, it says that in the complete perfection of the Buddha's Dharma,
Chinese
就像所说的“即使舍弃了二者”等等。那么，认识如何与佛经相符呢？在众生时期，认识是执著于相状的自性，是施加名称的功用。因此，它是以声音总相为对境，产生言说的名称。在圣者时期，这也是一种状态转变的特征。清净世间的智慧是显示一切法的根本。行是业的自性，识是心的自性，这实际上是耗尽了。因此，这些符合正法的开示，对于那些未从不净显现中解脱，并且非常执着于事物本身的人来说，会成为显现是清净自性的理由。当不净者产生对法不成实的想法时，那时，这个理由会如实地显现出来，因此这样说。还有些人这样认为：虽然有从五种烦恼的角度与五蕴结合的教证来源，以及从因果的角度结合的来源，以及符合正法的道理，但是，如果没有将五佛与五蕴完全符合正法结合的教证来源，可能会产生怀疑。因此，稍微解释一下。这在《密集金刚》中，从解释五部心要的章节中清楚地说明了。也就是金刚部的心要，从解释“班杂 达哩嘎”的时候说：“五部的心都是，名为金刚之体性，持名为执持之义，识蕴执持金刚也”。意思是说，众生的心性是不可分割的，所以是金刚。它存在于何处，那就是执持，也就是识。因此，识蕴就是金刚持。如来部的心要就是“积”，也就是：“有无中超越之处，生与生所生皆生，一切有情众生之色，生者胜者积那积”。这里，“积那”是指普遍的胜者。“积”是指显示功德，也就是胜者。因此，这个意义
English
It is like saying "even though both are abandoned," and so on. Then, how does perception accord with the teachings? In the state of sentient beings, perception is the nature of grasping at characteristics, and its function is to apply terms. Therefore, it has the general form of sound as its object and generates the terms of speech. In the state of noble ones, it is also the characteristic of a change of state. The pure worldly wisdom is the basis for showing all dharmas. Formation is the nature of action, and consciousness is the nature of mind, which is actually exhausted. Therefore, these teachings in accordance with the Dharma also become a reason for those who have not turned away from impure appearances and are very attached to the reality of those appearances, that appearances are of a pure nature. And when, at some point, the impure ones generate a mind that does not establish the subject of the Dharma, then that very reason will become manifestly realized as it is, and therefore it is said in that way. Furthermore, some people think like this: Although there are scriptural sources that combine the five aggregates from the perspective of the five types of afflictions, and sources that combine them from the perspective of cause and effect, and also reasons that accord with the Dharma, if there is no scriptural source that combines the five Buddhas and the five aggregates in complete accordance with the Dharma, doubts may arise. Therefore, let me explain a little. This is clearly stated in the Guhyasamaja Tantra, from the section explaining the essence of the five families. That is, the essence of the Vajra family, from the explanation of "Vajra Dhrik," it says: "The minds of the five families are, said to be Vajra. Dhrik is said to be holding. Consciousness is considered to be holding the Vajra." This means that the nature of the minds of beings is indivisible, therefore it is Vajra. Where it exists, that is holding, that is, consciousness. Therefore, the aggregate of consciousness is Vajradhara. The essence of the Tathagata family is "Jik," which is: "From beyond existence and non-existence, arising and what arises from arising arise. The form of all sentient beings, the Victorious One by birth, Jina Jik." Here, "Jina" refers to the general Victorious One. "Jik" refers to showing qualities, that is, the Victorious One. Therefore, this meaning
Chinese
因此转变，超越了有和没有的戏论的意义是，胜过了罪恶和不善之法的缘故，称为胜。从那之中生起以及从生起转变的一切有情之色蕴，也特别转变成为了胜者，所以称为胜者的胜者，也就是色蕴。珍宝部的精髓，名为རཏྣ་དྷྲི་（藏文，梵文天城体：रत्न धृ, 梵文罗马拟音：ratna dhṛ，汉语字面意思：珍宝 持），是这样说的：一切诸事皆生起，故说珍宝之种姓。以感觉而执持确定之感觉，感觉即说为执持珍宝。这样说，因此心的自性功德转变成为了珍宝生起之处，所以是珍宝。执持它的就是感觉，像这样感觉执持心的体验，所以感觉的蕴就是执持珍宝。莲花部的精髓，显示为ཨ་རོ་ལི་（藏文，梵文天城体：अरोलि, 梵文罗马拟音：aroli，汉语字面意思：阿罗利），是这样说的：显现欲望之体性，从一切处至一切处，显现爱恋之体性故，说名为ཨ་རོ་ལིཀ྄་（藏文，梵文天城体：अरोलिक, 梵文罗马拟音：arolika，汉语字面意思：阿罗利迦）。这样说，因此阿罗是欲望和爱恋之语。所谓ལིཀ྄་（藏文，梵文天城体：लिक्, 梵文罗马拟音：lik，汉语字面意思：利克）就是ལིན་ག་ཏི་（藏文，梵文天城体：लिन्गति, 梵文罗马拟音：lingati，汉语字面意思：林嘎帝），因为已经领悟了不明显的事物，所以是标志或体性。因此意义转变成这样：心的体性是欲望的体性和爱恋的体性。执持显现那个体性的标志就是意识，因此意识的蕴就是阿罗利。事业部的精髓是པྲ་ཛྙཱ་དྷྲི་ཀ྄་（藏文，梵文天城体：प्रज्ञा धृक, 梵文罗马拟音：prajñā dhṛk，汉语字面意思：智慧 持），也就是这样说的：明智极度地照亮，如实即说为智慧。行是心之基础，故说执持智慧。这样说，因此明智就是不颠倒地生起于事物之上的智慧。执持它的就是诸行，像这样，在诸行显现的彼岸，主要的心识本身也不能成立，那不成立，那么不颠倒于事物的智慧也不会转变，因此执持智慧的就是诸行的蕴。像那些一样，五蕴本身就变成了如来们的精髓，因此五蕴本身就是五部的佛陀之法。像这样的意义在续部本身中已经清楚地说明了。