English
The five afflictions should not be abandoned. That is, they should not be abandoned because of knowing their nature; if they are grasped by skillful means, they should not be abandoned because they are companions on the path; they should not be abandoned because they are the body and wisdom. The first point is further divided into two aspects: They should not be abandoned because they are the lineage or seed of the Buddhas. The sutra says: "The suchness of the mind of delusion is the suchness of Vajrasattva. The suchness of Vajrasattva is reality itself." Also, in the Vimalakirti Sutra, it says: "Afflictions are the lineage of the Tathagatas." And so on. They should not be abandoned because they are naturally pure, and there is no acceptance or rejection. In the relative truth, afflictions are like mirages, and because they are momentary and impermanent, they abandon themselves. Moreover, they appear but are not established as things that can be identified, nor as dharmas that are true in essence, so there is no need to abandon them. The Vajra says: "Afflictions are like illusions, empty in essence. Knowing their impermanence by themselves, one is liberated." In the ultimate truth, they are not established as anything, and they cannot be found even if searched everywhere, so they should not be abandoned. The Sutra of the Wheel of Non-Regression says: "Ignorance is like the sky. All phenomena are without characteristics. There is no desire, and there is no hatred. Pride and jealousy, all are like illusions, without essence. Without grasping at existence or non-existence, free from support." And the Bodhicaryavatara says: "Afflictions do not abide in objects, do not abide in directions, are not in the senses, etc., nor are they in between them." And it says: "For this thing that is empty from the beginning, what is gained, what is lost? What is liked, what is disliked? Everything is like the sky, please completely take it like me." Second, if they are grasped by skillful means, they should not be abandoned because they are companions on the path. The five afflictions are the nature of the five wisdoms, and if they are practiced with instructions, they will become a quick path. The Ocean says: "The path of afflictions is great purity. The enjoyment of skillful means is the supreme ornament. By enjoying everything, one quickly becomes the glory of Heruka." This principle is also explained in the sutras. The Heap of Jewels Sutra says: "Just as the impure dung of cities is beneficial to sugarcane fields, so the dung of afflictions of Bodhisattvas is beneficial to the field of the Buddhas' Dharma."
Chinese
并且，《摄大乘论》中说：“具有大方便者，烦恼转为菩提之支分。” 此外，如果没有应断除的烦恼，就不会产生断除烦恼的对治，因此不应断除；如果存在烦恼的法性，那么它本身就具有空性的法性，因此为了显现法性而不应断除；依靠烦恼可以成就众生的利益，成为支分，因此不应断除。 那么，如果不舍弃烦恼，就不会产生功德，也不会获得成佛吗？道路和果位的功德只能从烦恼的因中获得，因为它是智慧，并且已经习惯了它。如果经历恶趣等并被束缚呢？如果了解烦恼的自性并习惯它，就不会被它的过失所染污，只会获得善趣的身体和果报。 有些人说，将烦恼作为道用时，需要或不需要方便的摄持？如果需要，那就不是将烦恼作为道用，而是将方便作为道用。如果不需要，那就与外道没有区别了。回答：想要用青稞做糌粑，如果用烘烤和研磨来做，也不会变成青稞的糌粑，因为那是面粉的糌粑。如果不这样做，糌粑也无法做成，对此有什么回答？如果说，用青稞作为因，用烘烤和研磨作为缘，就可以变成糌粑。那么，这里也是用烦恼作为因，用方便作为道的缘而已。 像这样，对于同一种烦恼的事物，声闻缘觉认为应该断除，菩萨认为应该利用，共同密咒师认为应该清净，不共密咒师认为应该取用。例如，对于黄金制成的同一种自性，做成铜器时被认为是肮脏的，做成容器时被认为是干净的，做成手镯时被认为是装饰品，做成佛像时被认为是供养的对境一样。由于因缘，各个乘会如此看待，但其体性本来就是清净的智慧。因此，烦恼本身会转变为基、道、果的法，具有不应断除的合理理由。 第三，因为是身和智慧而不应断除。二十八根本誓言中说：嫉妒等烦恼
English
Also, the *Compendium of Vehicles* states: "For those endowed with great means, afflictions transform into limbs of enlightenment." Furthermore, if there are no afflictions to be abandoned, the antidote for abandoning them will not arise, so it is not appropriate to abandon them. If there is a nature of affliction, then it itself has the nature of emptiness, so it should not be abandoned in order to manifest the nature of reality. Also, since relying on afflictions accomplishes the benefit of sentient beings and becomes a limb, it should not be abandoned. So, if afflictions are not abandoned, will qualities not arise and will enlightenment not be attained? The qualities of the path and fruition are obtained only from the cause of afflictions, because it is wisdom and because one has become accustomed to it. If one transmigrates to the lower realms and is bound, is that not a problem? If one knows the nature of afflictions and becomes accustomed to it, one will not be stained by its faults, and will only obtain the body and fruit of the higher realms. Some say, when using afflictions as the path, is it necessary or unnecessary to have the support of skillful means? If it is necessary, then it is not using afflictions as the path, but using skillful means as the path. If it is unnecessary, then it is no different from the Tirthikas. Answer: Suppose one wants to make tsampa from barley. If one does it by roasting and grinding, it will not become tsampa of barley, because it is tsampa of flour. And if one does not do it, tsampa will not be made. What is the answer to this? If you say that barley is the cause and roasting and grinding are the conditions for it to become tsampa, then here also, afflictions are the cause and skillful means are merely the condition for the path. Thus, for one and the same thing of affliction, the Hearers and Solitary Realizers see it as something to be abandoned, Bodhisattvas see it as something to be utilized, common Mantrayana practitioners see it as something to be purified, and uncommon practitioners see it as something to be taken. For example, for one and the same nature made of gold, when made into a copper vessel it is seen as dirty, when made into a bowl it is seen as clean, when made into a bracelet it is seen as an ornament, and when made into a statue of a deity it is made into an object of offering. Due to conditions, each vehicle sees it that way, but its essence is originally pure wisdom. Therefore, afflictions themselves transform into the dharmas of the ground, path, and fruition, with valid reasons why they should not be abandoned. Third, they should not be abandoned because they are body and wisdom. The twenty-eighth samaya states: Jealousy and other afflictions
Chinese
五者是。因为本来就是五种姓的自性。因此，愚痴法界智是如来部，即毗卢遮那佛的誓言。嗔恨如镜智是金刚部，即不动佛的誓言。我慢平等性智是宝生部，即宝生佛的誓言。贪欲妙观察智是莲花部，即无量光佛的誓言。嫉妒成所作智是事业部，即不空成就佛的誓言。因此，众生心中所显现的，从显现为五毒之时起，就已成就为身和智慧，所以教诫不要舍弃。第二，受持的五种誓言是五甘露。这也是因为本来就是无取舍的法性之游舞，所以也要受持。如《支分》中说：甘露本来清净之法，无取舍超越一切。于原始大守护之誓言中，智者应受持。如是说。因为是五种姓的自性，所以也必须受持。如《灰烬》中说：五甘露是五种姓之物，大便小便菩提心。如是说。因为是成就悉地的物质，所以也要受持。如《密集》中说：大肉是大誓言，能成就金刚三殊胜。等等如是说。又，如果依止五甘露和五肉，则空行聚集，悉地临近，所以也要受持。如经中说：牛犬马肉与，人肉象肉等，食之功德皆成就，我等之誓言也。如是说。往昔无数的胜者们，如果主要修持这五种苦行，因为持有清净的誓言，所以被称为往昔的誓言。因此，因为成为修持苦行的助伴，所以也应当受持。第二，支分的差别有三百六十种。誓言是天神的自性，一切天神的根本是方便和智慧，因此，对于根本的无上不舍弃等等五者中的任何一个，根本都是方便和智慧。将这二者分为身语意，则有六种。对于这些，又有身秘密意功德事业五种，共有三十种。根本的
English
The five are: Because it is inherently the nature of the five families. Therefore, the wisdom of ignorance, the sphere of Dharma, is the Tathagata family, which is the samaya of Vairochana. The wisdom of anger, like a mirror, is the Vajra family, which is the samaya of Akshobhya. The wisdom of pride, equality, is the Ratna family, which is the samaya of Ratnasambhava. The wisdom of desire, discernment, is the Padma family, which is the samaya of Amitabha. The wisdom of jealousy, accomplishment, is the Karma family, which is the samaya of Amoghasiddhi. Therefore, since the arising of beings' minds appears as the five afflictions, they are already accomplished as body and wisdom, so it is taught not to abandon them. Second, the five samayas to be accepted are the five amritas. This is also because it is inherently the play of the nature of Dharma, without acceptance or rejection, so it should be accepted. As it says in the 'Branch': 'Amrita is the Dharma of inherent purity, without acceptance or rejection, transcending all. In the samaya of the great primordial protection, the wise should accept it.' So it is said. Because it is the nature of the five families, it must also be accepted. As it says in the 'Ashes': 'The five amritas are the substance of the five families, excrement, urine, bodhicitta.' So it is said. Because it is the substance for accomplishing siddhis, it should also be accepted. As it says in the 'Guhyasamaja': 'Great meat is a great samaya, it will accomplish the three supreme vajras.' And so on. Also, if one relies on the five amritas and the five meats, the dakinis will gather and the siddhis will be near, so it should be accepted. As it says in the sutra: 'Beef, dog, and horse meat, human meat, elephant meat, etc., if eaten, all qualities will be accomplished, this is our samaya.' So it is said. Countless past victors, if they mainly practiced these five ascetic practices, because they held the pure samaya, they are known as the past samaya. Therefore, because it becomes a companion for practicing asceticism, it should also be accepted. Second, the divisions of the branches are three hundred and sixty. The samaya is the nature of the deity, and the root of all deities is method and wisdom, therefore, for any one of the five, such as not abandoning the supreme root, the root is method and wisdom. Dividing these two into body, speech, and mind, there are six. For these, there are also five each of body, secret, mind, quality, and activity, totaling thirty. The root
Chinese
因此，将二者相加为三十二。像这样，从五个方面来分，就是一百六十。支分誓言的两百条，比如支分的十种贪欲不可舍弃，即使是一个，也有方便和智慧两种。方便有五种智慧和五种境，共十种。智慧也有五种智慧和五种境，两个十位共二十种。像这样，二十为一组，共十组，就是两百。荣巴派认为，支分誓言应该从支分来分。即使是一个，也有身、语、意、功德、事业五种支分，以及身、语、意的本体三种，也同样消失，没有支分的根本。根本的方便和智慧两种，也具有方便智慧。智慧具有方便，因此两个根本消失，变成四支。这又变成身、语、意、功德、事业五种的部分，因此，没有根本的剩余，而是变成支分和部分，二十个二十个地变化，这是《宝积经释》中的观点。这些誓言是功德的部分的区分，而不是性质不同的类别，没有分别说明。如是说。第三，不可思议的区分是，有多少众生的分别念，就有多少对治的誓言的区分，因此，不能确定只有这个数量。如《明灯论》中说：誓言种类的数量，与众生的数量和邪分别念的数量相同，为了调伏分别念，誓言的数量，是胜者所不能言说的。如是说。第三，守护誓言的利益是，暂时和究竟的一切利益都能成就。如《誓言三集》中说：安住于秘密真言金刚誓言，因此一切愿望都能成就，诸天也恒时守护，诸佛、佛子及菩萨，如子般作殊胜意念，禅定功德不可衡量，普贤种性的殊胜成就。如是说。第四，不守护的过患是，自己从善妙中退失，无意中给予他人损害。其中说：如果违越誓言，今生来世的安乐都会退失，经历各种不悦意，在以火为食的痛苦中，安住无数劫。如是说。又如《总集经》中说：如同腐烂的牛奶，