English
It is appearance. At the very time of appearance, there is no establishment, and that is called the Dharmakaya. Without direction, transforming into anything, and in the self-appearance of wisdom, whatever appears is established, that is, spontaneously accomplished without direction. Second, there are four aspects of sound agreement and extensive meaning. First, the reason for oneself and others, its meaning is: Here, there are two characteristics of afflictions: one's own nature and the nature of the general teachings. In particular, if one understands the meaning without confusing the characteristics of the general and the self, then the afflictions themselves will be transformed into the path of complete purification and nirvana. Because afflictions turn into the path, especially the reason for oneself and others, it is very important for the beings to be tamed in the degenerate age. Second, the reason for being free from extremes. In the equality of mind itself, there are no extremes such as existence and non-existence, permanence and annihilation, that is, there is no evil, and there is no middle, that is, there is no good, and it is separated from one and many. It is not established in either one or many, that is, in order for practitioners to realize the truth of suchness, which is inseparable from non-duality. Being free from the extremes and the middle of partiality is the same as what was previously stated about oneself and others. Third, the reason for differentiation. Since it is the source of the form of the fruit, the elements such as earth are coarse and powerful, hence they are great. The five elements of earth, water, fire, wind, and space are for the purpose of refuting the necessity of establishing self-nature by reason, which is clinging to self-existence. Even one of the earth and so on has five elements, and each one also appears as five fives, so it should be divided into twenty-five. Therefore, the karmic appearance of sentient beings, which does not establish one side, should be integrated with the Dharmadhatu of equality, represented by the letter Mūṃ (藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：母). The Dharmadhatu represented by Mūṃ (藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：母) transcends the realm of verbal expression and mental thought. Fourth, there are three reasons for metaphorical examples. First, a real example. For example, the sky has no fixed shape or color, and is free from all of them. All the phenomena of existence, samsara, and nirvana are the same as it. The nature of earth is hard and stable, and it performs the function of producing all earth. The meaning is that the Dharma nature of mind arises in self-appearance and acts as the basis of everything. Water is soft because it can be drawn to each other, and its function is to wash away dirt, and the nature of mind can be grasped by realization.
Chinese
如同洗去污垢，风的自性没有颜色和形状，广大且流动如风。应知心性也无有定相，能显现任何事物。如同火焰明亮，作用是木柴被火焰焚烧殆尽。应知心性光明，能焚烧烦恼和分别念的相，如同火焰。如五大之比喻所示，心性被象征，同样，蕴也分两种：以体性象征，以相状象征。第一种有五：色蕴以显现空性无别象征，受蕴以感受空性象征，想蕴以执著相状空性无别象征，行蕴以念头分别念空性无别象征，识蕴以觉性空性无别象征。第二种也有五：如色蕴坏灭，意义也是一切偏颇都坏灭为无偏。如感受体验，法性也是无体验的体验。如想蕴执著相状，法性也是无相状的相状执著。如行蕴显现造作心，心的法性也显现。如识蕴了别，法性也自然自证。心如同五根：眼根能见自证自显之色，耳根能听自证自显之声，鼻根能嗅自证自显之香，舌根能尝自证自显之味，身根能触自证自显之触。这些都只是名称，显现上没有自主性。应知五境色声香味触，显现为多种多样，但没有自性。烦恼贪欲、嗔恨、愚痴、傲慢、嫉妒五种，颜色白、黄、红、绿、蓝五种，以及四方、中央等五种，都象征为只是自显，也可以分别详细解说。第二，以比喻理解意义的合理性是：这些比喻，与所要证实的意义和能证实的理证，虽然体性相同，但象征方式不同，因此，以理证来象征，比喻的理证能象征和理解法性的部分意义。第三，无论从何处确定，意义都能确定。
English
Just as washing away dirt, the nature of wind has no color or shape, it is vast and moves like the wind. One should know that the nature of mind also has no fixed form, and can manifest anything. Just as fire is bright and its function is that firewood is burned up by the fire, one should know that the nature of mind is bright and can burn up the characteristics of afflictions and conceptual thoughts, like fire. As the example of the five elements shows, the nature of mind is symbolized, and similarly, the aggregates are also of two types: symbolizing by essence and symbolizing by characteristics. The first has five: the form aggregate symbolizes the inseparability of appearance and emptiness, the feeling aggregate symbolizes experiencing emptiness, the perception aggregate symbolizes grasping at characteristics as inseparable from emptiness, the formation aggregate symbolizes thoughts and conceptual thoughts as inseparable from emptiness, and the consciousness aggregate symbolizes awareness as inseparable from emptiness. The second also has five: just as the form aggregate disintegrates, the meaning is that all biases disintegrate into impartiality. Just as feeling is experienced, the nature of reality is also experiencing without experience. Just as perception grasps at characteristics, the nature of reality is also grasping at characteristics without characteristics. Just as formation manifests the active mind, the nature of mind also manifests. Just as consciousness distinguishes, the nature of reality is naturally self-aware. The mind is like the five senses: the eye sense sees the self-aware and self-manifesting form, the ear sense hears the self-aware and self-manifesting sound, the nose sense smells the self-aware and self-manifesting scent, the tongue sense tastes the self-aware and self-manifesting taste, and the body sense touches the self-aware and self-manifesting touch. These are only names, and there is no autonomy in appearance. One should know that the five objects—form, sound, smell, taste, and touch—appear in various ways, but have no self-nature. The five afflictions—desire, hatred, ignorance, pride, and jealousy—and the five colors—white, yellow, red, green, and blue—as well as the four directions, the center, and so on, are all symbolized as merely self-manifesting, and can also be explained separately in detail. Second, the rationality of understanding the meaning through examples is that these examples, although the essence of the meaning to be proven and the reasoning to be proven are the same, the ways of symbolizing are different. Therefore, symbolizing with reasoning, the reasoning of the examples can symbolize and understand a part of the meaning of the nature of reality. Third, no matter from where it is determined, the meaning can be determined.
Chinese
正量论典的理路，以及声音相符意义明确的理路等所说，是为了确定所要成立的宗派的体性是什么，对此进行决定的方法是：通过如“清净平等”等的定义来进行决定，通过如“大自在”等的体性来进行决定，以及通过自共相的特征等来进行决定，在这些范畴中，有自性无别的理路。 如此，无论通过哪种理路来进行决定，都要详细地理解和掌握宗派平等性的意义。第三，总结性地阐述，分为两部分。第一，阐述必须具备了解见地的誓言。所有偏执的执着都通过理路来摧毁，即不违背清净平等的誓言，并且要具备不违背了解原因的见解和证悟方法等的誓言。第二，劝诫要理解与言辞分离的意义。所有能被表达的法，没有遗漏地理解一切的意义是什么呢？能表达的经文和口诀的言辞能够表达意义，因此那个意义不在其他地方。言辞的声音本身不是意义的事物或体性，即使言辞成为意识的对象，意义也不会成为意识的行境。如果说声音和意义是不同的，那么能被表达的意义本身，从能表达的言辞的声音中，因为需要表达，所以除此之外，在意义上没有任何其他的东西。在确定意义时，不要仅仅依赖于假立的名称、表达的言辞、陈述的声音，而要在自己的内心深处毫无疑惑地理解和平等性。第三，宗派和这之前的前面简要阐述的第二部分，是后面简要阐述的第三部分的补充，是第四部分。注释：第四部分，共同阐述错误和遮蔽，分为两部分。第一，简要阐述。第三，宗派和第四，阐述错误和遮蔽的这些主题，是要表达的意义。第二，详细阐述分为两部分。第一，证悟的宗派。殊胜无上的密咒乘大宗派的意义是：不以分别念来衡量有无的相、好坏，在无别法性平等的境界中，了知一切所知法都是一味一体的。因此，证悟到轮回涅槃一切法都是平等性，从而超越世间的
English
The reasoning of the Pramana scriptures, and the reasoning of sound agreement and clear meaning, etc., are to determine what the nature of the doctrine to be established is. The method of determining this is: to determine through definitions such as "pure equality," to determine through natures such as "Great自在," and to determine through the characteristics of self and commonalities, etc. Among these categories, there is the reasoning of inseparable nature. Thus, no matter which reasoning is used to determine, one must understand and grasp the meaning of the equality of the doctrine in detail. Third, the summary explanation is divided into two parts. First, it is explained that one must have the vows of understanding the view. All attachments of bias are destroyed by reasoning, that is, not violating the vows of pure equality, and one must have the vows of not violating the views and methods of realization of understanding the cause. Second, advise to understand the meaning apart from words. What is the meaning of understanding all the dharmas that can be expressed without omission? The words of the scriptures and oral instructions that can be expressed can express the meaning, so that meaning is not elsewhere. The sound of the word itself is not the thing or nature of the meaning, even if the word becomes the object of consciousness, the meaning will not become the object of consciousness. If it is said that sound and meaning are different, then the meaning itself that can be expressed, from the sound of the word that can be expressed, because it needs to be expressed, there is nothing else in meaning besides that. When determining the meaning, do not rely solely on the established name, the expressing words, the stated sound, but understand and realize equality without doubt in the depths of your own mind. Third, the doctrine and the second part of the previous brief explanation are the supplement to the third part of the later brief explanation, which is the fourth part. Note: The fourth part, jointly explaining errors and obscurations, is divided into two parts. First, a brief explanation. Third, the doctrine and fourth, the meaning of establishing these themes of explaining errors and obscurations is to be expressed. Second, the detailed explanation is divided into two parts. First, the doctrine of realization. The meaning of the supreme and unsurpassed Mahā doctrine of the Secret Mantra Vehicle is: without measuring the signs of existence and non-existence, good and bad, with discriminating mind, in the state of inseparable Dharmadhatu equality, knowing that all knowable dharmas are of one taste. Therefore, realizing that all dharmas of samsara and nirvana are equality, thereby transcending the world.
Chinese
观点的功德和。世俗的观点是有缺陷的，因为各自的观点不同，被说成是不同的，而不是观点。既不是否定下者的缺点，也不是接受上者的功德。第二，错误的智慧的特殊之处有二。第一，迷途的基础。一般来说，这些无数的认为实相不是那样的颠倒错觉的思维。本来就不是存在于基础上的，那么从何而来呢？因为众生各自的能取所取的显现的习气的外境，内执的网遮蔽了实义。心性本来没有任何偏颇，但从思维分别念显现任何事物。从菩提善逝心髓的基础意义上，因为不认识自己而迷途了。第二，迷途的自性真实有二。世俗的观点和，迷途于超越的乘。第一有三，凡夫和，迷途于外道观点和，顺便说一下重复。第一也有三。第一，证明错误的理由是，这个错误的显现，是法，不是真实成立的，因为没有从能取所取中解脱。被业和烦恼束缚，被生老病死四时的敌人摧毁，因为不真实且被欺骗，并且因为无常而变化，并且因为缺乏圣道的方便智慧，并且因为难以解脱而陷入轮回的努力中，即使感受痛苦，也不会被对治所摧毁，因为有九种理性和理由是错误的。一个例子就显现了。注释。九这个词是用于所有复数，所以是错误的。第二，普遍显示迷途于五道。因此，因为对轮回和涅槃的一切法，连少许的平等性意义也没有证悟。五毒烦恼在自相续中混杂，所以众生在五道中轮回。第三，分别解说迷途于三界天人，有三。第一，迷途于欲界天人。舍弃不善十法，主要接受行善十法。行善升天，作恶堕入恶趣，善恶因果不平等。因此，舍弃不善，修持十善，就出生在欲界天和人道。因为没有证悟平等性的意义，所以在欲界中轮回。第二，迷途于色界。