English
Therefore, if it is said that because there is no transforming afflictions into the path, it becomes no different from Madhyamaka, that is not the case. Because Madhyamikas think that the self-character of afflictions should be purified into emptiness, and they want to view it as a common character; through meditation, they also want to abandon the self-character and meditate on the common character. As it says in the *Establishing the Sequence*: “Some people, for their own nature, like attachment to appearances, such as earth being solid, water being wet, etc., the self-nature of afflictions has five, compassion saves suffering and, loving-kindness is not angry, benefits, etc., becoming the path of transcending suffering, each of their own nature is what they hope for. Attachment to that itself is impermanent suffering, because it is empty and without self, it is considered common.” Our own tradition believes that the five poisons of wrong views that should be abandoned and the five poisons of correct views that are antidotes, that is, the five wisdoms, are realized in an instant as the taste of abandonment and antidote is one, and liberation arises. As it says in the *Clear Illumination*: “Just as there is no darkness in the center of the sun, other than the self-appearance of wisdom, afflictions and cyclic existence are naturally absent.” For a detailed explanation of how to transform afflictions into the path, please refer to the text and commentary of the nineteenth chapter of the Root Tantra. Second, the reasoning of being free from extremes, and being upright. In the equality of mind-essence, there are no extremes such as existence, non-existence, permanence, cessation, etc., that is, bad; nor is there a middle, that is, good, and it is separated from one and many, so it is not established in either one or many, because realizing the suchness truth that is non-dual between samsara and nirvana becomes the path to be tamed. Not abandoning the biased extremes and the middle, therefore this reasoning of being free from extremes is also extremely important, it is a very profound instruction, just as it was said before in general and specific terms. Lower vehicle schools think that because the nature of emptiness of the lower vehicle schools does not establish four or eight extremes, it is free from extremes. But here it is thought that it is the great perfection of being free from extremes without abandoning the four sentences and eight extremes, without mixing, it is ultimate. That is, seeing the special reason of surpassing the three and being separated from the four. As it says in the *Secret Essence Tantra*: “Separated from one and many, without extremes and middle is suchness.” In this way, it is similar to the reasoning where the meaning of the words does not match, because it is separated without abandoning the extremes. Although there is no difference in meaning, here it is said to be free from extremes from the perspective of the meaning of the words matching, and above it is said to be from the perspective of the meaning of the words not matching.
Chinese
地是执持。地以地遍布有情。地的虚空无有阻碍。地的风作盈满与空虚。地以水生事物。地以火作干渴。是无有定准的生起。确定显现而心性解脱。如是说。 声音相符而推测意义的方法是：下乘以有情众生的业显现，将五大分开，认为其不成立而为空性。此处业显现的五大，在每一方不成立的同时，却显现为清净智慧的五大，或一或多，无有方所，显现与空性无别，以此推测。 超越与接受也应如是知晓其意义。 第四，以譬喻表示的理证有三：陈述。第一，譬喻的真实与，正直。譬如虚空，以形状、颜色、边际、中心、方位等任何方式都无法确定，如同与彼等一切分离一般。显有轮回所包含的一切法也与之相同，在任何地方都无法执取意义相同的事物。 地的体性坚硬稳固，如是做成生一切的作用一般。意义是心的法性生起自显，并且做成一切的所依。水流彼此能够调直，如是柔软，作用是迷惑污垢一般。要知道心性无有确定，显现任何事物。火的光明亮，作用是焚烧木柴一般。要知道心性明亮，并且焚烧烦恼分别念的相。 心性能够转变成任何事物，如是柔软，如果了悟其意义，就能迷惑烦恼和执著色法的污垢。风的体性从无有颜色形状的确定中广大且动摇。 又是《现观庄严论》中说： 犹如虚空不可执，显有诸法亦如是，一切诸法皆心性，心性即是虚空性。 犹如大地之广大，有心无心诸有情，一切有情皆生起，是一切之所依处，诸佛菩萨亦安住，一切高低诸乘现，一切皆集大乘界。 火焚一切诸事物，分别念聚焚于智，如水聚集与迷惑，如是如是应了知。
English
The earth is holding. The earth pervades beings with earth. The earth's sky is unobstructed. The earth's wind makes filling and emptiness. The earth produces things with water. The earth makes thirst with fire. It is the arising without certainty. The mind itself is liberated by definite appearance. Thus it is said. The method of inferring meaning from similar sounds is: the lower vehicle separates the five elements of karmic appearance of sentient beings, and considers them to be empty because they are not established. Here, while the five elements of karmic appearance are not established in each direction, they appear as the five elements of pure wisdom, either one or many, without direction, and appearance and emptiness are considered inseparable, so it is inferred. Transcending and accepting should also be understood in the same way. Fourth, there are three proofs of example that represent: Enumeration. First, the reality of the example and, Straight. For example, the sky cannot be determined by any shape, color, edge, center, direction, etc., just as it is separated from all of them. All the dharmas included in samsara and nirvana are the same, and things with the same meaning cannot be grasped anywhere. The nature of the earth is hard and stable, and it acts to produce everything. The meaning is that the nature of mind arises as self-appearance and acts as the basis of everything. Water flows can be straightened to each other, so it is soft. The action is like confusing dirt. Know that the nature of mind is uncertain and appears in anything. The light of fire is bright, and the action is like burning firewood. Know that the nature of mind is clear and burns the signs of disturbing emotions and thoughts. The mind itself can be transformed into anything, so it is soft, and if you realize its meaning, you can confuse the dirt of disturbing emotions and clinging to form. The nature of wind is vast and moving from the uncertainty of color and shape. Also, in the Ornament of Clear Realization: Just as the sky cannot be grasped, all phenomena are the same, all phenomena are mind itself, and mind itself is the nature of the sky. Just like the great earth, sentient beings with and without mind, all sentient beings arise, it is the abode of all, Buddhas and Bodhisattvas also abide, all high and low vehicles appear, and all gather in the realm of the Great Vehicle. Fire burns all things, and the collection of thoughts burns in wisdom, just as water gathers and confuses, so you should know it.
Chinese
诸法本性如风一般，如同无法捕捉风一样，愿一切皆能如此通达。如是，五大的比喻意义象征心性，同样，五蕴也有两种象征方式：以本体象征和以特征象征。第一种有五点：色蕴象征显现与空性无别，受蕴象征体验与空性，想蕴象征执着于相与空性无别，行蕴象征念头与分别念、念头与空性无别，识蕴象征觉性与空性无别。如彼经云：如是色与受，相想行识五者，以自性自明故，显空色无别，受空声名扬，相想执有无，行无别无作，念识空无别，自显故。四蕴为智慧，一故识自生。如是说。第二种也有五点：如色蕴坏灭，其意义也是一切偏颇都坏灭于法性无偏之中；如受蕴体验，法性也是无体验的体验；如想蕴执着于相，法性也是无相的执着；如行蕴心显现造作，心之法性也显现；如识蕴了别，法性也自然而然地自证自知。心如同五根：眼根象征眼识能够见证自明自显之色；耳根象征耳识能够听闻自明自显之声；鼻根象征鼻识能够觉知自明自显之香；舌根象征舌识能够品尝自明自显之味；身根象征身识能够触及自明自显之触。如彼经云：色显现，显现空性，自证智慧无别是色。声言说，声空无别，觉性自显是声。香气是法之香，味道是如是之味，触是自生智慧之触。颠倒妄想五境唯是名，显现无有自性故，自证自显无所缘。愿一切皆能如此通达。如是说。心如同五境：以色显现空性无别故，心
English
All phenomena are like the wind from the beginning. Just as it is impossible to grasp the wind, may everyone attain such understanding. Similarly, the symbolic meaning of the five elements represents the nature of mind. Likewise, the five skandhas also have two symbolic ways: symbolizing by essence and symbolizing by characteristics. The first has five points: the form skandha symbolizes the inseparability of appearance and emptiness, the feeling skandha symbolizes experience and emptiness, the perception skandha symbolizes grasping at characteristics and the inseparability of emptiness, the formation skandha symbolizes thoughts and discriminations, the inseparability of thoughts and emptiness, and the consciousness skandha symbolizes awareness and emptiness as inseparable. As it says in that very text: Likewise, form and feeling, the five characteristics of perception, formation, and consciousness, because of the self-awareness of their nature, the emptiness of appearance is inseparable from form, the emptiness of feeling is renowned, the characteristics of perception grasp existence and non-existence, the actions of formation are inseparable and uncreated, the emptiness of thought and consciousness is inseparable, because of self-manifestation. The four skandhas are wisdom, because they are one, consciousness is self-arisen and great. Thus it is said. The second also has five points: just as the form skandha disintegrates, its meaning is that all biases disintegrate into the impartiality of dharmata; just as the feeling skandha experiences, dharmata is also experience without experience; just as the perception skandha grasps at characteristics, dharmata is also grasping at characteristics without characteristics; just as the formation skandha manifestly fabricates the mind, the dharmata of mind also manifests; just as the consciousness skandha distinguishes, the dharmata naturally self-cognizes. The mind is like the five senses: the eye sense symbolizes that the eye consciousness can see and perceive the self-aware and self-manifest form; the ear sense symbolizes that the ear consciousness can hear the self-aware and self-manifest sound; the nose sense symbolizes that the nose consciousness can sense the self-aware and self-manifest smell; the tongue sense symbolizes that the tongue consciousness can taste the self-aware and self-manifest taste; the body sense symbolizes that the body consciousness can touch the self-aware and self-manifest touch. As it says in that very text: Form is appearance, the emptiness of appearance, the inseparability of self-awareness and wisdom is form. Sound is speech, the emptiness of sound is inseparable, awareness is the self-manifest sound. Fragrance is the fragrance of dharma, taste is the taste of suchness, touch is the self-arisen touch of wisdom. The five objects of inverted delusion are merely names, because appearance lacks inherent existence, self-awareness and self-manifestation have no object of experience. May everyone attain such understanding. Thus it is said. The mind is like the five objects: because the emptiness of form appearance is inseparable, the mind
Chinese
土地象征着一切法显现而自性无别。正如其所说：未经造作，本来如此安住。一切生起之处，显现之中如彩虹，无自性而普遍显现。这被解释为法身。声音象征着无实物而显现种种，本体空性。应知一切法在显现与声音上无二。正如其所说：声音无论如何宣说，无实物而有实物的声音，宣说与声音非实物，诸法应如声音般了知。气味象征着无实物而鼻所嗅闻。应知一切法在无生中散发种种气味。正如其所说：可嗅之气味的实物，并非存在而普遍嗅闻。一切诸法皆具气味，无实物而具种种气味，种种实物生起并散发。以无疑虑之智慧，应如是了知一切法。味道象征着根境识聚合而如无实物般体验。应知诸法为无生之味。正如其所说：境与根识无实物，如聚合之味证得实有。一切诸法无余，皆从无根而生。触觉象征着四蕴被识所掌控，如体验种种触觉。由觉性所掌控，应知显现种种而无自性。正如其所说：四蕴被识所掌控，如体验种种触觉。一切法由觉性所掌控，显现种种而无实物。心如同五毒，贪欲象征着不舍对境的执着，应知能知觉性的智慧与所知法的法界无有分离，而证悟为真实的贪欲。嗔恨如同对境生厌，应知心性本无生，对种种相生嗔，或对任何都不执着，而证悟为真实的嗔恨。愚痴如同因无明而无法区分差别，应知法性真谛无有分别，无有边际与中心之差别，而证悟为真实的愚痴。我慢如同骄傲自满，以智慧充满