English
The earth symbolizes that all dharmas appear but are without inherent existence. As it says: Unfabricated, it abides thus from the beginning. It is the place of origin of all things. In appearance itself, like a rainbow, it appears everywhere without inherent existence. This is explained as the Dharmakaya. Sound symbolizes that it appears in various ways without substance, and its essence is emptiness. One should know that all dharmas are non-dual in appearance and sound. As it says: Sounds, however many are spoken, are the sounds of objects without substance. Speaking and sound are not objects. Know all dharmas as sound. Smell symbolizes smelling with the nose without substance. One should know that all dharmas emanate different smells in the unborn. As it says: The object of smell to be smelled, is not existent but is smelled everywhere. All dharmas are endowed with smell, without substance but endowed with various smells. Various objects arise and emanate. With wisdom without doubt, know all dharmas thus. Taste symbolizes experiencing as if without substance through the gathering of object and sense faculty. One should know all dharmas as the taste of the unborn. As it says: Object and sense consciousness without substance, like the attainment of reality through the taste of gathering. All dharmas without exception, all arise from the rootless. Touch symbolizes the four skandhas being controlled by consciousness, like experiencing various touches. Controlled by awareness, one should know that it appears in various ways but is without inherent existence. As it says: The four skandhas are controlled by consciousness, like experiencing various touches. All dharmas are controlled by awareness, appearing in various ways but without substance. The mind is like the five poisons. Attachment symbolizes clinging to objects and being unable to separate from them. One should realize that the wisdom of knowing awareness and the Dharmadhatu of knowable dharmas are inseparable, and realize it as true attachment. Hatred is like being tormented by objects. One should realize that the nature of mind is unborn, hating various characteristics, or not clinging to anything, and realize it as true hatred. Ignorance is like not being able to distinguish differences due to delusion. One should realize that the truth of Dharmata is without distinction, without difference between beginning and end, and realize it as true ignorance. Pride is like being full of arrogance. Filled with wisdom
Chinese
或者傲慢自大，或者因自性而显赫，或者因烦恼被压制而产生真正的傲慢，以及因嫉妒而无法容忍他人的功德。如果将这些视为纯洁，那就是低劣的见解和行为，或者将二取执着的念头视为自生，而没有融入自性无偏颇的见解中，要知道这是将真正的嫉妒视为纯洁。在《显扬经》中说：或者为了大方便乘，了悟以事物摧毁事物，五毒烦恼以五毒解脱，五毒因缘自性清净，自生智慧自显现，如此谁忆念即解脱。如此等等。以五种颜色象征心，从而知晓心性是五种智慧的自性，以及以自性象征。第一种是：白色象征如镜般的智慧，黄色象征平等性，红色象征辨别智慧，绿色象征成所作智，蓝色象征法界性智。在《显扬经》中说：对于所有未见之愚昧，为了显示智慧的特征，显示白色、黄色、红色和绿色等为黑色。如此等等。第二种是：白色象征心性清净罪过，红色象征无贪着，黄色象征功德增长，绿色象征意义圆满，黑色象征不变。即彼经中说：为了菩提心性清净，颜色极为白色，为了了悟此，是白色。没有贪着和贪着之所，为了了悟无贪着，是红色。为了了悟无有损减增益，颜色显示为金色。为了了悟一切事业，显示为绿色。为了了悟不可改变，颜色显示为黑色。如是于一切当知。如此等等。等等包括方向和形状。首先是方向，方向中心象征五种智慧的方式，以及以自性象征的方式。第一种是：方向中心的一切法，明亮而不分别，是如镜般的智慧，没有好坏，是平等性，不混杂，是辨别智慧，没有作为，是成所作智，方向中心的一切远离有无之边，是象征法界性智。显扬
English
Or arrogance, or being eminent by nature, or genuine arrogance due to the suppression of afflictions, and being unable to tolerate the merits of others due to jealousy. If these are regarded as pure, that is inferior view and conduct, or regarding the thoughts of dualistic clinging as self-arisen, without integrating into the unbiased view of nature, one should know that this is regarding genuine jealousy as pure. In the 'Exposition Sutra,' it says: Or for the sake of the great expedient vehicle, realize that things are destroyed by things, the five poisons of afflictions are liberated by the five poisons, the five poisons are pure by nature of cause and condition, self-arisen wisdom is self-manifest, whoever remembers it thus is liberated. So forth. Symbolizing the mind with five colors, thereby knowing that the nature of mind is the nature of the five wisdoms, and symbolizing with its own nature. The first is: white symbolizes mirror-like wisdom, yellow symbolizes equality, red symbolizes discriminating wisdom, green symbolizes accomplishing activity, and blue symbolizes the wisdom of emptiness. In the 'Exposition Sutra,' it says: For all unseen ignorance, in order to show the characteristics of wisdom, white, yellow, red, and green, etc., are shown as black. So forth. The second is: white symbolizes the purity of mind from faults, red symbolizes non-attachment, yellow symbolizes the increase of qualities, green symbolizes the perfection of meaning, and black symbolizes immutability. That same sutra says: For the purity of the mind of enlightenment, the color is extremely white, and to realize this, it is white. There is no attachment and no object of attachment, to realize non-attachment, it is red. To realize that there is no decrease or increase, the color is shown as golden. To realize all activities, it is shown as green. To realize that it is immutable, the color is shown as black. Likewise, one should know in all. So forth. 'Etc.' includes direction and shape. First is direction, the way the central direction symbolizes the five wisdoms, and the way it symbolizes with its own nature. The first is: all the dharmas of the central direction, clear and non-conceptual, are mirror-like wisdom, without good or bad, it is equality, unmixed, it is discriminating wisdom, without effort, it is accomplishing activity, all of the central direction is free from the extremes of existence and non-existence, it symbolizes the wisdom of the dharmadhatu. Exposition
Chinese
又说：无边无际的真如，安住于无分别的自性中，为了证悟智慧的意义，请安住于方和中央。第二，东方代表消除烦恼和无明黑暗，智慧显现；西方代表烦恼或无明，因果和合，消融于二无的法界；北方代表消除我执和痛苦等；南方代表圆满上述功德；中央代表一切法都汇集于真如，而真如不住于任何边际。如《广大》中所说：如是所有一切，慈悲显现，遮障消除，分别念的特征得以净化，真如的功德得以圆满。又如《分别陈设》中所说：消除烦恼，智慧显明，因此是东方的象征。烦恼无明因果消融，自生智慧的自性，痛苦从一开始就是自净的，为了证悟意义而说。如是自明显现于东西北，为了象征功德圆满而有南方。如是所有一切法，都汇集于真如的法界。第二，形状方面：圆形代表法性远离戏论；方形代表无边无际的遍布；半月形代表摄集一切边际；三角形代表自显现为身语意。如《宝藏》中所说：圆形且不散布，菩提心是圆形的。如同虚空的边际一样遍布一切，菩提心是方形的。一切法都摄集于其中，菩提心是半月形的。因为是身语意的自性，菩提心是三角形的。同样，要知道将包含轮回涅槃的一切现象的法性都象征为自显现。如是，请了解一切。如是说。第二，比喻证悟的合理性。正直。这些比喻，与所要证成的意义和能证成的理由，两者本质相同，但象征方式不同。因为那个理由，象征的比喻的理由，象征着那个法性的意义的一个方面，并且
English
Also, it says: The suchness without end and center, Resides in the state of non-duality, For the purpose of realizing wisdom, Please reside in the directions and center. Secondly, the east symbolizes the clearing away of afflictions and the darkness of ignorance, and the arising of wisdom; the west symbolizes afflictions or ignorance, cause and effect combined, dissolving into the sphere of non-duality; the north symbolizes the purification of self-grasping and suffering, etc.; the south symbolizes the perfection of all the aforementioned qualities; and the center symbolizes all phenomena converging into suchness, and that suchness not abiding in any extreme. As it is said in the Extensive One: Thus, in all without exception, Compassion arises and obscurations are dispelled, The characteristics of conceptualization are purified, The qualities of suchness are perfectly perfected. And as it is said in the Arrangement: By dispelling afflictions, wisdom is clear, Therefore it is a symbol of the east. Afflictions, ignorance, cause and effect dissolve, The self-nature of self-born wisdom, And suffering is primordially self-pure, It is spoken of as doing for the purpose of realizing meaning. Thus, self-awareness arises in the east, west, and north, The south is for symbolizing the perfection of qualities. Thus, all phenomena, without exception, Converge into the sphere of suchness. Secondly, the shapes are: the circle symbolizes that the nature of reality is free from elaboration; the square symbolizes that it pervades without end or center; the crescent symbolizes that all extremes are gathered under control; and the triangle symbolizes that it is self-manifest as body, speech, and mind. As it is said in the Treasury: Because it is round and not scattered, The bodhicitta is round. Like the edge of the sky, it pervades all, The bodhicitta is square. All phenomena are gathered into it, The bodhicitta is crescent-shaped. Because it is the self-nature of body, speech, and mind, The bodhicitta is triangular. Similarly, one should know that the nature of all phenomena, encompassed by samsara and nirvana, is symbolized as self-manifestation. Thus, please understand all. Thus it is said. Secondly, the validity of understanding through examples. Straightforward. These examples, the meaning to be proven and the reason for proving it, both the essence is the same, but the way of symbolizing is not mixed. Because of that reason, the reason for the example that symbolizes, symbolizes one aspect of the meaning of that nature, and
Chinese
也使之证悟。 这与下乘认为的比喻和意义不同。此处认为比喻和意义无别，因此可以衡量。其中，辩驳分为共同和个别两种。 第一种是：本体、报身之相和比喻的理由没有差别，因为两者都以显现世间所见所闻来象征。如果这样说，答：有差别。两种相是：不依赖于言语的表达，而是见到法性的自性符号。而这依赖于比喻的解说，以比喻象征并确定意义，因此不相同。 第二种是个别，分为辩驳和回答两种。第一种辩驳是：如虚空不可执持，以及不可执持的风。这样说，虚空和风两者都被说成是不可执持的象征，因此是重复或者没有差别。如果这样说，回答分为两种。第一种是：虽然所象征的意义没有差别，但象征的比喻却有差别。虚空的不可执持是周遍一切法的，因此是共同的；风的不可执持是个别的。 第二种是：虚空因为远离了作为障碍的触觉，所以是不可执持的；风因为没有远离作为障碍的触觉，所以是不可执持的。 第三，无论从何处确定，都能确定意义。正直。以量、经论的理由，以及声音一致、意义推测的理由等所说的，要知道作为所证立的宗派的体性是什么，为了使意义得以确定，通过如清净平等之类的词语的定义来确定，以及通过如大自在等体性的方式，以及通过自共相的定义等，以及在这些范畴中，通过自性无别的理由，这样，无论从哪个理由的角度来确定，都要充分理解和领会宗派平等性的意义。 第三，总结性的教导分为两种：计数。第一，教导必须具备了解见地的誓言。正直。在见到见地的体性时，以分别认识一切偏执的智慧来摧毁，即不离无偏袒自显现之义的誓言，以及在确定了知因之相的见地时，不离证悟之方便