English
Is it secret or public? Is it provisional or definitive? What is the reason or justification for not abandoning? What is the necessity for not abandoning? How to practice it as a path? Answer: The answer to the first question, is it secret or public? It is secret for those who do not have the capacity, the small-minded, to practice secret mantras according to the literal meaning. It is public for those who have the capacity, the great-minded, whose faculties are excellent, to enter the correct path. Answer: The answer to the second question, is it provisional or definitive? It is provisional to view the nature of afflictions and wisdom as antidotes, and it is definitive to view them as non-dual. As stated in the Extensive Text: "Conceptual thought itself is self-born wisdom, when conceptual thought does not arise, wisdom is inexpressible." Also, in the All-Creating King: "Desire, hatred, and ignorance also arise from the path of great enlightenment." Answer: The answer to the third question, what is the reason or justification for not abandoning? There are five reasons for not abandoning the five poisons: not abandoning because the five poisons have not become the basis or substance to be abandoned; not abandoning because it is the path of purification; not abandoning because it is the accomplishment of body, speech, and mind; not abandoning because it is the nature of skillful means and wisdom; and not abandoning because it is the great essence of the five families and five wisdoms. Among these, the first, not abandoning because the five poisons have not become the basis or substance to be abandoned, is: the erroneous five poisons are not the basis to be abandoned, because in the nature of knowable things, the five poisons and five wisdoms have not become different, so afflictions have no inherent existence. For example, a variegated rope appears as a snake, but there is no snake in its nature. As stated in the Extensive Text: "Ignorance itself cannot be abandoned, knowledge and wisdom cannot be cultivated." This is obvious. The second, not abandoning because the five poisons are the path of purification, is: the erroneous five poisons are the path of purification, because the general characteristic of the five poisons is realized as emptiness and selflessness, their own characteristic is realized as the five wisdoms, and it is also realized as non-dual. Therefore, whatever five poisons arise, they appear as the nature of reality, and there is no other result to be achieved. For example, an ointment made of poison destroys poisonous diseases.
Chinese
就像变成精华之最一样。对此，在广说中说：烦恼自性和总的显示，如果不错认其体性而领悟其义，就会变成完全清净之道。并且，《普作续》中也说：贪欲、嗔恨、愚痴，也从大菩提道中产生。一切行持五功德，也被称为法性界之庄严。如是说。而且，使这五个颠倒的毒变成道之要点是：没有嗔恨，自己的智慧不会显现；没有贪欲，相续会变成碎片，不会在不离之相续中产生；没有愚痴，不会在相续中产生辨别好坏的无分别之识；没有我慢，不会将法性转化为自性；没有嫉妒，一切法不会在平等性中调和。因此，显现、不离、无分别、转化为法性、在平等性中调和，因此变成道。就像孔雀享用毒药，羽毛就鲜艳，声音就悦耳一样。第三，五毒是身语意的成就，因此不舍弃：颠倒的五毒，其自性是会变成身语意的成就，因为五毒以字母ཨ（藏文，梵文天城体a，梵文罗马拟音a，汉语字面意思：阿）代表身，以ཨོ（藏文，梵文天城体o，梵文罗马拟音o，汉语字面意思：哦）代表语，以ཨཱོཾ་（藏文，梵文天城体om，梵文罗马拟音om，汉语字面意思：嗡）代表意来表示，因此三门不会超出本尊的身语意。例如，就像在毒药上加持咒语一样。对此，在《总集经》中说：烦恼显现为五毒，无论在哪里都没有，那就是它本身。如是说。第四，五毒是方便和智慧的自性，因此不舍弃：颠倒的五毒，其自性是方便和智慧，五毒不间断地显现为五智是方便，认识到它没有自性是智慧，并且这两者本来就不可分离。例如，对于患有热病和风病的人来说，樟脑显现为药物和毒药，但樟脑对药物和毒药没有分别。对此，在广说中说：不间断的显现是方便，没有自性是智慧。如是说。第五，五毒是五部五智的大自性，因此不舍弃：颠倒的五毒，其自性是五部五智，不生嗔恨是金刚部，
English
Just like transforming into the supreme essence. Regarding this, it is said in the Extensive Explanation: "Afflictions, both self and generally shown, if one understands their meaning without mistaking their characteristics, will transform into the path of complete purification." Also, in the All-Creating King Tantra, it is said: "Desire, hatred, and ignorance also arise from the path of great enlightenment. All five qualities of conduct are also said to be the adornment of the Dharmadhatu." Thus it is said. Moreover, the key to transforming these five inverted poisons into the path is: without hatred, one's own wisdom will not be clear; without desire, the continuum will become fragmented and will not arise in an inseparable continuum; without ignorance, the non-conceptual awareness that distinguishes good from bad will not arise in the continuum; without pride, one will not transform Dharma-nature into self; without jealousy, all phenomena will not be harmonized in equality. Therefore, clarity, inseparability, non-discrimination, transformation into Dharma-nature, and harmonization in equality are why it becomes the path. Just as a peacock enjoys poison, its feathers become vibrant and its voice becomes melodious. Third, the reason for not abandoning the five poisons is that they are the actual attainments of body, speech, and mind: the nature of the five inverted poisons is that they transform into the actual attainments of body, speech, and mind, because the five poisons are represented by the letter ཨ（藏文，梵文天城体a，梵文罗马拟音a，汉语字面意思：阿）for body, ཨོ（藏文，梵文天城体o，梵文罗马拟音o，汉语字面意思：哦）for speech, and ཨཱོཾ་（藏文，梵文天城体om，梵文罗马拟音om，汉语字面意思：嗡）for mind, therefore the three doors do not go beyond the body, speech, and mind of the deity. For example, just as poison is blessed with a mantra. Regarding this, it is said in the General Sutra: "Although afflictions appear as the five poisons, they are nowhere else, they are that itself." Thus it is said. Fourth, the reason for not abandoning the five poisons is that they are the nature of skillful means and wisdom: the nature of the five inverted poisons is that they are the nature of skillful means and wisdom, the uninterrupted appearance of the five poisons as the five wisdoms is skillful means, and realizing that they have no self-nature is wisdom, and these two are inherently inseparable. For example, for those suffering from fever and wind disorders, camphor appears as medicine and poison, but there is no distinction between medicine and poison in camphor. Regarding this, it is said in the Extensive Explanation: "Uninterrupted appearance is skillful means, the absence of self-nature is wisdom." Thus it is said. Fifth, the reason for not abandoning the five poisons is that they are the great essence of the five families and the five wisdoms: the nature of the five inverted poisons is that they are the essence of the five families and the five wisdoms, not generating hatred is the Vajra family,
Chinese
空性的智慧。愚痴显现为如来部，以及如镜之智。我慢显现为宝生部，以及平等性智。贪欲显现为无量光佛莲花部，以及妙观察智。嫉妒显现为不空成就事业部，以及成所作智。例如冰的自性是水一样。如《总集经》所说：“嗔恨自生大智慧。”等等。以及《总集经》所说：“烦恼显现为五毒的自性，于解脱五智之中显现。”等等。第四个问题，没有断除五毒有什么必要？回答是：没有断除颠倒的五毒也有五个必要：断除对事物的执着之必要，使戏论的习气寂灭之必要，使智慧迅速领悟深奥法性之必要，对甚深教言生起恭敬之必要，以及使行为成为顺缘之必要。其中第一个，断除对事物的执着之必要是：例如，一个祖先全部被火烧死的人的想法是，火是热的，只能燃烧。某时去到某个牧区寺院，那里有一个名为火净行者的修行人，以及名为白色火鼠的动物，都安住在火中，一切生活受用都只依靠火，但却容光焕发。因此，认为火只是热的，只能燃烧的执着就消失了。同样的，小乘行者认为烦恼只是轮回之法，从而断除、遮止、清净、转变。而密宗行者说：烦恼本身就是自明觉性的菩提心，因此不需断除，而是作为道用，就能在一生一世获得圆满正等觉的果位。因此，小乘行者从认为五毒只是轮回之法的执着中解脱出来。第二，使戏论的习气寂灭之必要是：从取舍等二元对立产生之时起，只要从戏论，也就是二取执着中解脱出来，戏论的习气就会寂灭。第三，
English
The wisdom of emptiness. Ignorance manifests as the Tathagata family and mirror-like wisdom. Pride manifests as the Ratnasambhava family and the wisdom of equality. Desire manifests as the Amitabha Lotus family and discriminating wisdom. Jealousy manifests as the Amoghasiddhi Karma family and accomplishing wisdom. Just as the nature of ice is water. As it is said in the Kunje: "Hatred is the great self-born wisdom." And so on. And as it is said in the Spyi mdo: "The nature of the afflictions appearing as the five poisons, appears within the five wisdoms of liberation." And so on. Fourth question: What is the necessity of not abandoning the five poisons? The answer is: There are also five necessities for not abandoning the inverted five poisons: the necessity of reversing the mind's attachment to things, the necessity of pacifying the habits of elaboration, the necessity of quickening the mind to the meaning of profound Dharma, the necessity of generating respect for profound teachings, and the necessity of transforming conduct into a collection. Among these, the first, the necessity of reversing the mind's attachment to things, is: For example, the thought of a person whose ancestors all died by fire is that fire is hot and only burns. When he goes to a nomadic monastery, there is a practitioner called the Fire Ascetic, and an animal called the White Fire Mouse, who live in the fire, and all their livelihood depends solely on the fire, yet they are seen to have good complexion and clear radiance. Therefore, the attachment that fire is only hot and only burns is reversed. Similarly, the Hinayana practitioners consider the afflictions to be only the Dharma of samsara, and therefore abandon, obstruct, purify, and transform them. While the Secret Mantra practitioners say: The afflictions themselves are the self-aware Bodhicitta, therefore, if they are not abandoned but used as the path, the fruit of complete and perfect enlightenment will be attained in one lifetime and one body. Therefore, the Hinayana practitioners are liberated from the attachment that the five poisons are only the Dharma of samsara. Second, the necessity of pacifying the habits of elaboration is: From the moment duality arises, such as acceptance and rejection, as long as one is liberated from elaboration, that is, attachment to duality, the habits of elaboration will be pacified. Third,
Chinese
为了迅速领悟甚深之义，因为烦恼即是法性，如果这样认识，就不需要从其他地方寻找道和果，因此能确定无疑，所以能迅速领悟甚深法性之义。第四，为了对甚深教言生起恭敬心，这个不舍弃烦恼而获得菩提的殊胜方便，具有这种殊胜方便的密咒传承，比其他乘更为殊胜，生起认为非常甚深的恭敬心。第五，为了使行为变成积聚资粮，因为知道三门的一切行为都不间断，所以圆满了因福德资粮，因为知道它没有自性，所以圆满了智慧资粮，以这个要点，烦恼和分别念显现为智慧。也就是说，一旦如实地认识了自己的心性，五种烦恼的滋味不间断地生起，本身就显现为法性，这样显现时，就不会堕入自相续中。也不会像普通人一样执着于烦恼的边。对此，《奇妙》中说：修空性不会生起智慧，如果对显现产生强烈的执着，在烦恼最盛的地方，智慧就会燃烧。例如大河就像果实一样。因此，无论生起什么烦恼，都是智慧，所以要这样了解并加以修持。此外，烦恼具有法性，是道，因为没有可以断除的实物。例如，就像金洲一样。也可以这样论证。第五个问题：如何将五毒转化为道？回答是：将五毒转化为道有四种考察方式。也就是说，如果以嗔恨为例，对于相续中突然生起强烈的嗔恨，是直接将它作为道，还是通过理智观察，将它视为无自性而作为道？或者依靠嗔恨，修持对治的慈爱作为道？还是将嗔恨止息后，所获得的明晰且无分别的智慧作为道？如果按照第一种方式，那么弑父之子也不会被无间罪所染污，反而会获得解脱。如果按照第二种方式，那么就与因明乘没有差别。如果按照第三种方式，虽然想要将贪欲烦恼作为道，但却变成了将对治作为道。如果按照第四种