English
Is this complete without mixing here? Not abandoning the extremes of one and many, but wanting to be separate, for example, like a reflection in the ocean. Therefore, although the way of explaining is in accordance with the lower vehicle, one should understand its meaning. ༈ Regarding the logic of differentiation, straightforwardness, measurability. For the five great elements, etc., because there is a need to refute the establishment of self-nature that is clung to as inherent existence with logic, even one like earth, acts as a support and generates everything. All of the earth, without becoming many particles, gathers in one direction. The water and heat of the earth arise and mature through their own power, so it is fire. Moving and being able to move each other, opening up space is the sky. In this way, the five small elements should be divided from the perspective of function, and the essence is not established. Finally, the letter "Mu" (Tibetan: མུཾ, Devanagari: मु, Romanized Sanskrit: muṃ, Literal Chinese meaning: Mu) represents wind and dissolves into the unborn realm of Dharma. Where is the Dharma nature represented by "Mu" (Tibetan: མུཾ, Devanagari: मु, Romanized Sanskrit: muṃ, Literal Chinese meaning: Mu) spoken of, and beyond the object of the mind's thought. Moreover, those of the lower vehicle separate the phenomena, the five great elements, and establish that the essence and characteristics are different. But here, the elements are divided into twenty-five, in order to establish that there is no lineage, no bias, and no root. The method of differentiation is the same, but the meaning is different. The example that symbolizes it is logic. Straightforward. For example, just as the sky cannot be divided into directions and parts, the appearance, the vessel world, and all the dharmas of samsara and nirvana, which include sentient beings, are not established as one entity determined by "this." It is similar to that. Because everything acts as a support, just like the earth, the nature of mind also acts as a support for the Dharma. Just as water is soft and washes away dirt, the nature of mind also changes and becomes soft, and understanding its meaning, it washes away dirt. Just as the wind cannot be grasped, the mind cannot be determined. The nature of mind is clear and luminous, burning the realization of characteristics, so the fire is bright, and it should also be understood as fire burning material objects. Just as the meaning of the elements symbolizes the nature of mind, the five aggregates such as form, the five faculties such as the eye, the five objects such as form, the five afflictions such as attachment and aversion, and the five colors such as white and red, and all the five shapes express the meaning.
Chinese
应当理解为象征着某些方面。这些例子也象征着所要证实的真实意义的两种理由，虽然本质相同，但象征的方式不同。因此，象征的例子的理由象征并理解法性的部分意义。也就是说，下乘宗派不认为只有例子才能确定法性的理由，他们认为只有例子。在这里，我们认为例子本身就是理由，因此声音一致，从而推断出意义。如果例子和意义相同，那么是否不能通过设立例子来理解意义呢？虽然例子和意义的本质相同，但象征的方式不同，例子的理由可以确定意义，如前所述。意义和本质相同，没有混淆。因此，它象征并理解。如是说，必须理解。再者，自性、报身的方式和例子的理由这三者有什么区别呢？方式是：不依赖于语言的表达，而是作为法性的象征而显现。而这依赖于经文中对例子的意义进行确定的说明，因此例子象征并确定意义。因此，这三者并不相同。其中，如前所述，五大元素的例子在经文中有所说明。五蕴等，有证悟者认为，五部佛父佛母等象征着五部佛身、智慧等。在这里，有些人也这样认为，也就是说，就像五大元素象征并证悟一样，五蕴也象征并证悟，也就是说，通过色蕴了知显空无别，通过受蕴了知觉空无别，通过想蕴了知相空，通过行蕴了知念与念空无别，通过识蕴了知觉性空无别，从而通过象征来证悟。此外，在《显现庄严论》中说：如是色与受，想行及识五，以能缘自证故，显空无别觉离空，能缘有无作无作，念空无别自证故，四蕴皆为智慧体，以一故识为大智慧。或者说，就像色蕴坏灭一样，法性也是一切偏颇都坏灭为无偏颇。感受
English
It should be understood as symbolizing certain aspects. These examples also symbolize the two reasons for proving the true meaning, although the essence is the same, the ways of symbolizing are different. Therefore, the reason of the symbolizing example symbolizes and understands the partial meaning of the Dharma nature. That is, the lower vehicle schools do not think that only examples can determine the reason for Dharma nature, they think only examples. Here, we think that the example itself is the reason, so the sound is consistent, thus inferring the meaning. If the example and the meaning are the same, then can't the meaning be understood by setting up an example? Although the essence of the example and the meaning is the same, the ways of symbolizing are different, the reason of the example can determine the meaning, as mentioned above. The meaning and essence are the same, there is no confusion. Therefore, it symbolizes and understands. As it is said, it must be understood. Furthermore, what is the difference between the nature, the way of the Sambhogakaya, and the reason of the example? The way is: it does not depend on the expression of language, but appears as a symbol of Dharma nature. And this depends on the explanation of determining the meaning of the example in the scriptures, so the example symbolizes and determines the meaning. Therefore, these three are not the same. Among them, as mentioned above, the examples of the five elements are explained in the scriptures. The five aggregates, etc., are considered by the realized ones to symbolize the five Buddha families, such as the five Buddha fathers and mothers, the five Buddha bodies, wisdom, etc. Here, some people also think this way, that is, just as the five elements symbolize and realize, the five aggregates also symbolize and realize, that is, through the form aggregate, one knows the inseparability of appearance and emptiness, through the feeling aggregate, one knows the inseparability of sensation and emptiness, through the perception aggregate, one knows the emptiness of signs, through the volition aggregate, one knows the inseparability of thought and emptiness, through the consciousness aggregate, one knows the inseparability of awareness and emptiness, thereby realizing through symbolizing. Furthermore, in the Ornament of Manifest Realization it says: Thus form and feeling, perception, volition, and the five consciousnesses, because of the object-grasping self-awareness, appearance and emptiness are inseparable, feeling is free from emptiness, object-grasping has existence and non-existence, there is no action and no action, thought and emptiness are inseparable because of self-awareness, the four aggregates are all the body of wisdom, because of oneness, consciousness is great wisdom. Or, just as the form aggregate is destroyed, the Dharma nature is also the destruction of all biases into non-bias. Feeling
Chinese
正如体验一样，法性也以无体验者和无所体验的方式来体验。正如意识执着于相，法性不超越无相之义，因此不执着于相。正如行蕴显现心之行，智慧的法性也显现。识蕴如区分识别一样，法性是自之自识。五根的比喻是：所谓根，即眼根等五根以清净来象征，了知心性远离边际垢染而清净，或者作为识蕴的所依，对色等各自的境产生作用一样，法性作为基础所依，对一切自在转变。又如，眼见自识自显之色，耳闻自识自显之声，鼻嗅自识自显之香，舌尝自识自显之味，身触自识自显之身，或象征触及自识自显之义。如《现观庄严论》中所说： “色显现自识智慧色， 声说意识自显声。 香气乃是法之香， 味道即是真如味。 触是自生智慧触， 错觉五境唯是名。 自性之中无自体， 自识自显无境用。 于一切法如是证。” 五境的比喻是：所谓五境，色等显现与空性无别，象征一切法显现而无自性。如《现观庄严论》中所说： “无作本然如是住， 一切生起之所依， 显现之中如彩虹， 无自性中皆显现。 彼即宣说为法身。” 声音是声音无实物，以显现多种而实物空性来象征，应知法性显空无别。如彼论中所说： “所有音声之言说， 无实物中说实物， 虽说亦非音声物， 诸法应知如音声。” 气味是，从无实物中，以鼻所嗅来象征，应知一切法从无生之香气中各自分散。又如彼论中所说： “所嗅香气之
English
Just as with experience, the nature of reality is also experienced in a way that there is no experiencer and nothing to be experienced. Just as consciousness clings to characteristics, the nature of reality does not transcend the meaning of being without characteristics, therefore it does not cling to characteristics. Just as the formative activity manifests the activity of the mind, the nature of reality of wisdom also manifests. Just as the consciousness distinguishes and recognizes, the nature of reality is the self-awareness of itself. The example of the five faculties is: The so-called faculty, such as the eye faculty and so on, the five faculties are symbolized by purity, knowing that the nature of mind is pure, free from the defilement of extremes, or as the basis of consciousness, acting on its own object such as form, the nature of reality acts as the basis and transforms freely in everything. Furthermore, the eye sees the form of self-awareness and self-appearance, the ear hears the sound of self-awareness and self-appearance, the nose smells the scent of self-awareness and self-appearance, the tongue tastes the flavor of self-awareness and self-appearance, the body touches the body of self-awareness and self-appearance, or symbolizes touching the meaning of self-awareness and self-appearance. As it is said in the Ornament of Clear Realization: "Form appearance self-awareness wisdom form, Sound spoken awareness self-appearance sound. Fragrant scent is the scent of dharma, Taste is the taste of suchness. Touch is self-born wisdom touch, Misconception five objects are mere names. In self-nature there is no self-entity, Self-awareness self-appearance has no object of use. Attain thus to all phenomena." The example of the five objects is: The so-called five objects, form appearance and emptiness are inseparable, symbolizing that all phenomena appear but have no self-nature. As it is said in the Ornament of Clear Realization: "Unfabricated, naturally abiding thus, The basis of arising of all, In appearance like a rainbow, In selflessness all appear. That is declared to be the dharmakaya." Sound is sound without substance, symbolized by appearing in various ways but being empty of substance, one should know that the nature of reality is inseparable from appearance and emptiness. As it is said in that same text: "All the speech of sounds, In non-substance speaking of substance, Though spoken it is not the object of sound, Phenomena should be known like sound." Smell is, from non-substance, symbolized by being smelled by the nose, one should know that all phenomena emanate differently from the scent of unborn. Also, as it is said in that same text: "The smell that is smelled of
Chinese
事物也是，并非存在，务必守护。一切诸法皆具垢染，诸法皆无事物性，毫无疑惑地了知吧。如是说。味道是，如根、境、识聚合而体验无事物性一般，应知一切法显现为无生之味。彼经中说：根、境、识无事物性，如聚合为味道之实证，一切诸法无余，皆从无根而生。如是说。所触是，若三蕴为名色所控制，如体验种种所触一般，若为理智所控制，应知显现种种而无自性。彼经中也说：四蕴为识所控制，如体验种种所触一般，诸法若为触所控制，显现种种而无自性。如是说。又或者，色相与空无别，声响与空无别，气味与空无别，味道与空无别，触觉与空无别，应知以这些来象征。又或者，五境是，如五根各自的所取境一般，一切法象征为智慧之智慧所知的境。第五，以五烦恼象征：烦恼是指，贪欲以不忍与对境分离的执着来象征，应知能知之智慧，所知之法界无有分离，而证悟为真实的贪欲。嗔恨如因对境而感到痛苦一般，应知心性无生，对种种相嗔恨的明朗而无分别，证悟为真实的嗔恨。愚痴如因迷惑而无法区分差别一般，应知法性真谛无有差别，不区分边、中、异，象征为真实的愚痴。我慢如骄傲自满一般，或者智慧充满增长，或者法性功德显现高尚，烦恼被压制，象征为真实的我慢。嫉妒以无法容忍他人功德而心生嫉妒来象征，应知见行低劣的二取分别，无法包含在法性无偏的见解中，应知为真实的嫉妒。如上文所说：摧毁一切事物即是嗔恨。