We cannot see the true face of Mount Lu, simply because we are in the mountain. What does all this mean?

If Mount Lu is used as a metaphor for worldly dharmas, we cannot see the falseness, illusoriness, and unreality of the worldly, nor can we see that worldly dharmas are characterized by suffering, emptiness, impermanence, and non-self—this is precisely because our own mind is pressed too closely against worldly dharmas. It may even melt completely into worldly dharmas, with no gap in between, so that the mind is entirely obscured by worldly dharmas. As a result, year after year, month after month, life after life, we experience joy, anger, sorrow, and happiness within worldly dharmas, being turned by worldly dharmas and bound by the worldly, so that our own body and mind cannot attain ease and liberation. If we wish to be liberated, what should we do?

If Mount Lu is used as a metaphor for one's own deluded mind—the seven consciousnesses—how can one clearly recognize the arising, ceasing, changing, and insubstantiality of the deluded mind? To view one's own mind objectively and clearly recognize one's own mental activities, one must take the mind out, then turn back to introspect upon it, pulling it a certain distance away, standing at a certain height, in order to objectively observe one's own mental activities—or else observe them as if they were the mental activities of another person. In this way, one will be somewhat more objective and impartial.

If Mount Lu is used as a metaphor for the five-aggregate body, then life after life we exist within the five-aggregate body, yet we do not know that the five aggregates are without self, do not know that the five aggregates are impermanent, arising, ceasing, and changing, and do not know the suffering and emptiness of the five aggregates. To newly and thoroughly recognize the true face of the five aggregates, one must observe the five aggregates according to the Four Noble Truths taught by the Buddha. If one wishes to recognize the true face of the five-aggregate body, one must study and cultivate the Mahāyāna prajñā and investigate the tathāgatagarbha within the five-aggregate body; then one will recognize that the original face of the five-aggregate body is in fact the tathāgatagarbha, and that the five-aggregate body is an illusory false appearance manifested by the tathāgatagarbha—the truth hides within the five-aggregate body performing its conjuring tricks, unfathomable to worldly people.