English
Things also, are not existent, must be guarded. All dharmas are endowed with defilements. All dharmas are without thingness. Know this without doubt. Thus it is said. Taste is, just as experiencing the absence of thingness through the aggregation of object, sense, and consciousness, one should know that all dharmas appear as the taste of non-arising. From that same source: Just as object, sense, and consciousness are without thingness, and their aggregation is like the realization of taste, all dharmas, without exception, arise from a rootless source. Thus it is said. Touch is, if the three aggregates are controlled by consciousness, just as experiencing various touches, if controlled by reason, one should know that they appear in various ways but are without inherent nature. From that same source: If the four aggregates are controlled by consciousness, just as experiencing various touches, if all dharmas are controlled by touch, they appear in various ways but are without inherent nature. Thus it is said. Or again, form and appearance are inseparable from emptiness, sound and resonance are inseparable from emptiness, smell and sensation are inseparable from emptiness, taste and flavor are inseparable from emptiness, touch and contact are inseparable from emptiness; one should know that these are symbolic. Or again, the five objects are, just as the respective objects of the five senses, all dharmas are symbolized as objects to be known by the wisdom of awareness. Fifth, symbolizing with the five afflictions: Afflictions refer to, attachment is symbolized by clinging, being unable to separate from objects. One should realize that the knowing awareness, and the knowable dharmadhatu are inseparable, and understand it as genuine attachment. Hatred is like feeling tormented by objects. One should realize the unborn nature of mind, and understand the clarity that hates various signs without conceptualization, as genuine hatred. Ignorance is like not distinguishing differences due to delusion. One should realize that the truth of dharmata is without difference, not distinguishing between edge, middle, and other, symbolizing it as genuine ignorance. Pride is like being arrogant and conceited, or wisdom being full and expanding, or the qualities of dharmata appearing superior, and afflictions being suppressed, symbolizing it as genuine pride. Jealousy is symbolized by being unable to tolerate the qualities of others and being jealous. One should know that the dualistic conceptualizations of inferior views and practices cannot be included in the impartial understanding of dharmata, and understand it as genuine jealousy. As stated above: Destroying all things is indeed hatred.
Chinese
经部典籍中已阐明。或者，表示以事物摧毁事物，或以五毒解脱五毒。如《庄严经》所说：又或者，为了大方便乘，了悟以事物摧毁事物，烦恼五毒的五毒得以解脱，五毒的因缘自性清净，是自生智慧的自显现。如此说。第六，以五色来表示：所谓颜色，以五色来表示，应知自心是五种智慧的体性。也就是，白色表示如镜般的智慧，黄色表示平等性智，红色表示妙观察智，绿色表示成所作智，蓝色表示法界体性智。对此，在《广大经》、《庄严经》和《开眼经》中说：对于所有未见之愚昧，为了显示智慧的体性，显示了白色、黄色、红色，绿色等黑色。如此说。或者，白色表示自心清净无垢，红色表示无贪，黄色表示功德增长，绿色表示意义圆满，黑色表示不变。对此，《庄严经》中说：为了菩提心自性清净，所以显示极为白皙的颜色，为了了悟它而显示白色。没有贪恋和可贪恋之物，为了了悟无贪而显示红色。为了了悟无有损益，所以显示黄金的颜色。为了了悟事业全部圆满，所以显示绿色的颜色。为了了悟不可改变，所以显示黑色的颜色。应如是了知一切。如此说。以五方来表示：所谓方位，从孔穴等处以五方表示五种智慧，即从东方如镜智，到中央法界体性智之间连接起来。对此，在《广大经》和《庄严经》中说：无边无中如是性，从无分别的自性中，为了做为了悟智慧的意义，安立于方位和中央。如此说。或者，东方表示消除烦恼和无明的黑暗，象征智慧生起。西方表示烦恼或无明连同因果一起，融入二无自性的法界中。北方表示痛苦和自我的执着等得以清净。南方表示上述的功德
English
It is clarified by the sutra texts. Alternatively, it represents destroying things with things, or liberating the five poisons with the five poisons. As stated in the Ornamentation: Or, for the sake of the great means vehicle, understand that things are destroyed by things. The five poisons of afflictions are liberated from the five poisons. The causes, conditions, and nature of the five poisons are pure. It is the self-manifestation of self-arisen wisdom. Thus it is said. Sixth, representing with five colors: The so-called color, representing with five colors, one should know that one's own mind is the nature of the five wisdoms. That is, white represents mirror-like wisdom, yellow represents equality wisdom, red represents discriminating wisdom, green represents accomplishing wisdom, and blue represents the wisdom of the Dharmadhatu. Regarding this, in the Extensive Sutra, the Ornamentation, and the Eye-Opening Sutra, it says: For all unseen ignorance, in order to show the nature of wisdom, white, yellow, red, green, and black are shown. Thus it is said. Or, white represents the purity of one's own mind, free from faults, red represents no attachment, yellow represents the increase of qualities, green represents the completion of meaning, and black represents immutability. Regarding this, the Ornamentation says: For the purity of the nature of Bodhicitta, it shows a very white color. To realize it, white is shown. There is no attachment or object of attachment. To realize non-attachment, it is red. To realize that there is no decrease or increase, the color is shown as the color of gold. To realize that all activities are complete, the green color is shown. To realize that it is immutable, the black color is shown. One should know all things in this way. Thus it is said. Representing with the five directions: The so-called direction, from the holes and so on, the five directions represent the five wisdoms, that is, from the east, like mirror wisdom, to the center, the wisdom of the Dharmadhatu, connect them. Regarding this, in the Extensive Sutra and the Ornamentation, it says: Without beginning or end, suchness itself, from the nature of non-duality, in order to do the meaning of realizing wisdom, establish it in the directions and the center. Thus it is said. Or, the east represents clearing away the darkness of afflictions and ignorance, symbolizing the arising of wisdom. The west represents afflictions or ignorance, together with cause and effect, dissolving into the Dharmadhatu of non-duality. The north represents suffering and self-grasping, etc., being purified. The south represents the above qualities.
Chinese
总而言之，这些象征着圆满。中心方位象征着法性融入真如，并且象征着它不驻留在任何边际。如广说中所说：“如是所有一切，慈悲升起于东，遮障隐没于西，分别念之体性转化为北，因此其大功德得以圆满。”以及如陈设中所说：“烦恼消除，智慧升起，因此以东象征。烦恼、无明之因果隐没于西。自生智慧、二取以及痛苦，从原始以来即是自性清净，为了证悟此义，故说于北。如是自明自升于西，为了象征功德圆满，故说于南。如是一切诸法，皆融入真如之界。所有一切方位，皆以真如之圆融方式看待。所有方位皆应如是观之。”如果想要通达这些的广义，我认为应该结合经文来阐述。༈。总结教导有三。一、无论以何种方式，都应广义地阐释其意义。二、如上所说的意义，无论是通过先前的还是后续的理由，无论是通过声音一致、意义推断的理由，还是通过量、经文的理由，反复陈述这些，是为了了解所要证明的本质是什么，这被称为理由。通过理由的定义来确定。例如，将自生智慧应用于一个例子，由于没有因缘，所以是自生的；由于没有遮蔽，所以是自明的；因为是智慧，所以可以通过定义的角度来确定。它的本质是显现和空性无二无别，因为是光明，所以没有执着。因此，可以通过本质的角度来确定。从体性的角度来说，与显空等等，以及一切言说的边际分离，因此即使理解了意义也可以。从功德的角度来说，就像珍宝一样。自性不变。例如，就像虚空一样，无论从哪个角度来确定这个意义，都应该广义地理解和通达其意义。三、以具足智慧之誓言来教诫，并且，如果如是透过理由来确定并理解意义，那么所有的偏执、执着和邪见都会被摧毁，并且不会超越对无偏之见的证悟。
English
In short, these symbolize completeness. The central direction symbolizes the Dharma-nature merging into Suchness, and it symbolizes that it does not abide in any boundary. As stated in the extensive explanation: "Thus, for all without exception, compassion arises in the east, obscurations disappear in the west, the nature of conceptual thought is transformed in the north, therefore its great qualities are perfected." And as stated in the arrangement: "With the clearing of afflictions, wisdom arises, therefore it is symbolized by the east. Afflictions, the cause and effect of ignorance, disappear in the west. Self-born wisdom, the two graspers, and suffering, are primordially self-pure, to realize this meaning, it is said in the north. Thus, self-awareness self-arises in the west, to symbolize the perfection of qualities, it is said in the south. Thus, all phenomena without exception, merge into the realm of Suchness. All directions without exception, are viewed in the manner of the roundness of Suchness. All directions should be viewed in this way." If you wish to understand the extensive meaning of these, I think it should be explained in conjunction with the scriptures. ༈. There are three points to summarizing the teachings. First, no matter by what means, the meaning should be explained extensively. Second, the meaning explained above, whether through previous or subsequent reasons, whether through reasons of sound agreement and meaning inference, or through reasons of valid scriptures, repeatedly stating these is to understand what the essence of what is to be proven is, this is called reason. Determine through the definition of reason. For example, applying self-born wisdom to one example, because there is no cause and condition, it is self-born; because there is no obscuration, it is self-clear; because it is wisdom, it can be determined from the perspective of definition. Its essence is the inseparability of appearance and emptiness, because it is luminosity, there is no attachment. Therefore, it can be determined from the perspective of essence. From the perspective of characteristics, it is separate from appearance and emptiness, etc., and all limits of expression, therefore even if the meaning is understood, it is fine. From the perspective of qualities, it is like a precious jewel. Its nature is unchanging. For example, like the sky, no matter from which perspective this meaning is determined, the meaning should be understood and comprehended extensively. Third, to admonish with the vow of possessing knowledge, and, if the meaning is determined and understood through reason in this way, then all biases, attachments, and wrong views will be destroyed, and it will not go beyond the realization of the unbiased view.
Chinese
要有誓言，并且要有不违背如此通达因由之体性的见解的誓言，这样地教诲了。再者，要通达那与意义词句相分离的，这样地教诲了。正直地说，轮回涅槃的一切法，都以理证毫无遗漏地确定，宗派的意义产生，也是以词句来表示，意义并非在别处。那么词句和意义是一体的吗？词句的声音本身也不是意义的实体，因为词句是心识的行境，而意义不是心识的行境。那么声音和意义是不同的吗？所诠释的意义本身，也是由能诠释的理证的声音来诠释，除此之外没有别的，因为词句诠释了意义。这样一来，最初为了证悟那个意义，仅仅需要用词句来表示，最终在证悟之时，必须完全断绝词句之路。因此，不要依赖于假立的名词，以及所诠释的词句，和所说的声音，而要在自己的心底里，通达那与任何意义方面都分离的，如同虚空一般的境界，这样地教诲了。这如果领悟了实证之法，就是舍弃经教之语，比如到了河的对岸就要舍弃船只一样。再者，第三是宗派，第四是共同宣说谬误和正确，分为二：简略宣说和广说。首先是简略宣说：第三是宗派，在其上加上辨别谬误和正确的第四，这样称呼，这两个的体性是要表达的意义。秘密真言至高无上的大瑜伽的意义是：不执着于一切相，在法性平等的境界中，了知一切法，轮回涅槃的乘之法都是平等性，因此不应执持和宣说超世间的见解的功德和世间见的过失，即各自的见解不同。那些不平等，下等的见解要驳斥，平等上等的见解要从其他地方接受，这些都不需要，要证悟一切都是平等性。再者，广说分为二：辨别谬误和正确而作分别，以及确定无误的宗派的意义本身。首先分三：计数，总的确定谬误的基础，以及