English
Because it is the path of complete purification, because it is the accomplishment of body, speech, and mind, because it is the nature of skillful means and wisdom, and because it is the essence of the five families and five wisdoms, it is not abandoned. Among these, the first is: the five erroneous poisons, having the nature of phenomena, are not established as a basis to be abandoned, because in the nature of knowable things, afflictions inherently lack self-nature. For example, a variegated rope appears as a snake, but in reality, the nature of the rope does not contain a snake. Regarding this, the Extensive Treatise states: "Ignorance itself is not to be abandoned, awareness and wisdom are not to be cultivated." This is evident. The second is: the five erroneous poisons, having the nature of phenomena, if grasped by skillful means, are the path of complete purification, because there is no other fruit to be achieved other than realizing the general and specific characteristics of the five poisons. For example, medicine made from poison destroys the disease of poison and becomes the best of flavors. Regarding this, the Extensive Treatise states: "Afflictions themselves and their commonalities, if one realizes their meaning without mistaking their characteristics, will become the path of complete purification." Also, the All-Creating King states: "Desire, hatred, and delusion also arise from the path of great enlightenment. All five virtuous actions are said to be the ornaments of the realm of reality." The third is: the five erroneous poisons, having the nature of phenomena, will become the accomplishment of body, speech, and mind, because the letters of the five poisons are represented by "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) for body, "E" (Tibetan: ཨེ, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: E) for speech, and "Om" (Tibetan: ཨཱོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) for mind, thus the three doors do not go beyond the body, speech, and mind of the deity. For example, like reciting mantras over poison. Regarding this, the General Sutra states: "The nature of afflictions appearing like poison, appears as the state of the five wisdoms of liberation." The fourth is: the five erroneous poisons, having the nature of phenomena, are the nature of skillful means and wisdom, appearing as the five poisons are skillful means, and the lack of self-nature in them is wisdom, because these two are inseparable wisdom. For example, for those suffering from fever and wind disorders, camphor appears as medicine and poison, but in reality, camphor itself has no distinction between medicine and poison. Regarding this, the Extensive Treatise states: "Unobstructed appearance is skillful means, the lack of self-nature is wisdom." The fifth is: the five erroneous poisons, having the nature of phenomena, are the essence of the five families and five wisdoms, hatred is the immovable Vajra family and the wisdom of emptiness. Similarly, delusion is
Chinese
如来部如明镜，我慢宝生部与平等，贪欲莲花部与妙观察，嫉妒羯磨部与成所作智。譬如冰之自性即是水。总集经云：嗔恨自生大智慧。如是等等宣说。第四问之答复：不舍弃邪见五毒之必要，亦有义利与遣除他宗二者。初者有五：事物之执着逆转，戏论习气寂灭，于法性之义理解迅速，于甚深教言生起恭敬，行持成为积聚之必要。其中第一必要是：所有祖先皆因火而死之人思忖，火是热且焚烧之物，如是显现执着。某时前往一处游牧寺院，彼处有持火净行之仙人，名为火鼠白兽者，安住于火中，以火为食，以火为饮。见此，认为火并非仅是热且焚烧之物，如是执着逆转。如是譬喻，下乘行者执着烦恼为轮回之法，断除、遮止、结合、转变。然密咒士认为烦恼即是自明觉菩提心，不舍弃而作为道用，则于一生一世可得佛果。如是说，则下乘行者从五毒仅是轮回之法之执着中解脱。第二是：一旦从取舍等二元对立之戏论中逆转，则戏论之习气寂灭。第三是：烦恼即是法性，如是了悟，则无需从他处寻求道与果，故能决断，因此于法性理解迅速。第四是：不舍弃烦恼而能获得菩提之殊胜方便，具足此等特点之密咒传承，较之其他乘更为殊胜，故生起甚深之恭敬。第五是：了知身语意之所有行持皆不间断，故能圆满积聚福德资粮，以其要诀，烦恼与分别念皆能显现为智慧。又，必要
English
The Tathagata family is like a mirror. Pride is the Ratna family and equality. Desire is the Padma family and discriminating awareness. Jealousy is the Karma family and accomplishing wisdom. For example, the nature of ice is water. The Kunje Gyalpo Tantra says: "Hatred is great self-born wisdom." And so on. The answer to the fourth question is: The necessity of not abandoning the five poisons of wrong views also has two purposes: benefit and refuting others. The first has five: Reversing attachment to things, pacifying the habits of elaboration, quick understanding of the meaning of Dharma nature, generating respect for profound teachings, and the necessity of conduct becoming accumulation. The first necessity is: A person whose ancestors all died by fire thought that fire is only hot and burns, and thus had a manifest attachment. Once, he went to a nomadic monastery and saw a hermit with the purity of fire, and a white animal called the Fire Mouse, dwelling in the fire, eating fire as food and drinking fire as drink. Seeing this, he thought that fire is not only hot and burning, and thus his manifest attachment was reversed. Similarly, lower vehicle practitioners hold afflictions to be only the Dharma of samsara, and practice abandonment, prevention, combination, and transformation. However, secret mantra practitioners say that afflictions themselves are self-awareness, the mind of enlightenment, so if they are not abandoned but used as the path, the fruit of Buddhahood can be attained in one lifetime and one body. By saying this, the lower vehicle practitioners are liberated from the manifest attachment that the five poisons are only the Dharma of samsara. Second, once one reverses from the elaboration of duality such as acceptance and rejection, the habits of elaboration are pacified. Third, since afflictions themselves are Dharma nature, if one realizes this, there is no need to seek the path and fruit from elsewhere, so one can decide, and therefore one quickly understands Dharma nature. Fourth, the mantra lineage, which has the special means of attaining enlightenment without abandoning afflictions, is superior to other vehicles, so one generates deep respect. Fifth, knowing that all actions of body, speech, and mind are uninterrupted, one completes the accumulation of merit, and by its key point, afflictions and conceptual thoughts arise as wisdom. Also, necessity
Chinese
第二，遣除其他的必要是：没有嗔恨，自生之智慧无法显现；没有贪欲，安乐的智慧无法在相续中生起；没有愚痴，心无法安住在分别念的状态中；没有我慢，无法将法性融入于道；没有嫉妒，无法在平等性中达到平衡。第五个问题的回答是：将五毒转为道用的方式有四种考察。也就是，如果将法性与嗔恨相联系，那么，是将相续中猛烈生起的嗔恨本身转为道用呢？还是将通过理证观察而成立的无自性转为道用呢？还是将依靠嗔恨而修持对治慈爱转为道用呢？还是将嗔恨止息后所获得的明澈无分别的智慧转为道用呢？如果按照第一种，那么杀父之子不被无间罪所染而获得解脱就成了必然。如果按照第二种，那么就与因明之乘没有差别就成了必然。如果按照第三种，那么就成了既承认烦恼为道用，又承认对治为道用。如果按照第四种，那么无明和智慧就成了他体就成了必然。所有这些都承认是宗，周遍是量成立的。所许并非无能，如果说经论和正理会降下秘密，那么，对此的回答是：觉悟者果波哇·觉顿释迦耶说：第一刹那烦恼突然生起时，在第二刹那认识其法性就转为道用。但即使这样，也无法避免最后一种考察的过失。杰·卓普巴的观点是：将烦恼的突然生起转为道用，也就是，不被觉悟见解所控制，不被自相续所染污，不执着于烦恼的自性，以及具备三种法，才转为道用。如果是这样，那么具备三种法和突然生起之间，有差别还是没有差别？如果有差别，那么要转为道用的就不是烦恼的突然生起，而是具备三种法。即使因为具备三种法而突然生起，如果具备三种法，那么就推翻了他体的誓言。然而如果没有差别，那么就会被第一种考察的过失所损害。因此我认为：将烦恼的突然生起转为道用。那么杀父之子会自然解脱吗？对此进行考察，指的是将玛哈瑜伽的完整无误之道转为道用的杀父之子。
English
Secondly, the necessity of eliminating others is: without hatred, the self-arising wisdom cannot be clear; without desire, the wisdom of bliss cannot arise in the continuum; without ignorance, the mind cannot abide in the state of conceptualization; without pride, one cannot integrate the nature of reality into the path; without jealousy, one cannot achieve balance in equality. The answer to the fifth question is: there are four examinations on how to transform the five poisons into the path. That is, if we apply the nature of reality to one like hatred, do we transform the very intense hatred that arises suddenly in the continuum into the path? Or do we transform the non-self-existence established through logical reasoning into the path? Or do we transform the cultivation of loving-kindness as an antidote based on hatred into the path? Or do we transform the clear and non-conceptual wisdom obtained after the cessation of hatred into the path? If according to the first, then it would be inevitable that the son who killed his father would attain liberation without being tainted by the karma of the five heinous crimes. If according to the second, then it would be inevitable that there would be no difference from the Vehicle of Reasoning. If according to the third, then it would become that both afflictions are accepted as the path and antidotes are accepted as the path. If according to the fourth, then it would be inevitable that ignorance and wisdom would become other entities. All these are admitted as the subject, and the pervasion is established by valid cognition. The assertion is not incapable, if it is said that scriptures and reasoning will bring down the secret, then the answer to this is: Awakened Gowo-ba Kyoton Shakya Yeshe said: When afflictions suddenly arise in the first moment, recognizing their nature of reality in the second moment transforms them into the path. But even so, it cannot avoid the fault of the last examination. Je Drophukpa's view is: transforming the sudden arising of afflictions into the path, that is, not being controlled by the view of realization, not being defiled by one's own continuum, not clinging to the nature of afflictions, and possessing three qualities, is what transforms into the path. If so, is there a difference between possessing three qualities and arising suddenly, or is there no difference? If there is a difference, then what is to be transformed into the path is not the sudden arising of afflictions, but possessing three qualities. Even if it arises suddenly because it possesses three qualities, if it possesses three qualities, then it overturns the vow of otherness. However, if there is no difference, then it will be harmed by the fault of the first examination. Therefore, I think: transforming the sudden arising of afflictions into the path. Then will the son who killed his father be naturally liberated? Examining this, it refers to the son who killed his father who transforms the complete and unerring path of Mahayoga into the path.