English
The purpose of quickly understanding the profound meaning is that since afflictions themselves are the nature of reality, if one understands it in this way, one does not need to seek the path and the result from elsewhere, and one becomes certain, so one quickly understands the meaning of the profound nature of reality. Fourth, the purpose of generating respect for the profound teachings is that this tantric lineage, which possesses the special means of attaining enlightenment without abandoning afflictions, is more excellent than other vehicles, so one generates respect, thinking that it is extremely profound. Fifth, the purpose of transforming conduct into accumulation is that by knowing that all actions of the three doors are uninterrupted, the accumulation of merit as a cause is perfected. By knowing that it has no inherent existence, the accumulation of wisdom is perfected. By this key point, afflictions and conceptual thoughts arise as wisdom. That is, as soon as one realizes one's own mind without distortion, the taste of the five afflictions arises without interruption, and it itself arises as the nature of reality. When it arises in this way, one will not fall into one's own continuum. One will also not be attached to the extremes of afflictions like ordinary people. Furthermore, "In the Marvelous, it says: By meditating on emptiness, wisdom will not arise. If one strongly clings to this appearance, wisdom will blaze in the place where afflictions are most intense, like a great river is like a fruit." Therefore, whatever affliction arises is wisdom, so one should understand and practice it in this way. Also, afflictions have the nature of reality and are the path, because there is no substance to be abandoned. For example, like Gold Island. It can also be proven in this way. Fifth question: How does one transform the five poisons into the path? The answer is: There are four ways to examine how to transform the five poisons into the path. That is, if we apply it to one, such as anger, do we take the very strong anger that arises suddenly in the continuum as the path, or do we take as the path that which has no inherent existence by examining it with reason? Or do we take as the path the cultivation of loving-kindness, which is the antidote, based on anger? Or do we take as the path the clear and non-conceptual wisdom that is attained after anger has ceased? If it is according to the first way, then the son who killed his father would not be stained by the deeds of immediate retribution, but would attain liberation. If it is according to the second way, then it would be no different from the Vehicle of Reasoning. If it is according to the third way, although one wants to take desire as the path, it becomes taking the antidote as the path. If it is according to the fourth
Chinese
如果这样，无明和智慧就成了互相独立的两个东西。这可以作为所有论证的依据，其普遍性也已通过正量成立。这不是不可能接受的，因为经文和理性已经清楚地揭示了这一点。那么，对此的回答是：贡布瓦·觉顿·释迦也西曾说，当第一个刹那生起烦恼时，第二个刹那认识到那是法性，就将其作为道。但即便如此，也无法避免最终分析的错误。杰·卓普巴认为，将自生烦恼作为道，是指那些已经通过见解的修行来把握，没有失去自控，不执着于烦恼的极端，并且具备这三种品质的烦恼才能作为道。如果是这样，那么具备上述三种品质的烦恼和自生烦恼之间有区别吗？如果有区别，那么可以推断，作为道的不是自生烦恼，而是具备三种品质的烦恼。如果即使是自生烦恼也具备三种品质，那么就违背了区分的承诺。但是，如果没有区别，那么就会受到最初分析的错误的损害。因此，伟大的智者和成就者们认为，将自生烦恼作为道。那么，是否会因此导致弑父者自然解脱呢？这需要分析，是指将大瑜伽的完整无误之道作为道的弑父者，还是指其他的弑父者？如果是前者，那么就符合我们的意愿。如果是后者，那么普遍性就不成立，因为即使那个弑父者有自生嗔恨，但他不是大瑜伽的修行者。那么，什么是大瑜伽的完整无误之道呢？具有认识原因的特征，具备见解的把握力；具有进入条件的特征，通过禅定的方法来运用烦恼而不受束缚；就像孔雀以毒为食一样，瑜伽士在自生烦恼的时候，不像普通人那样受烦恼的支配，不像声闻那样断除，不像独觉那样阻止，不像菩萨那样运用，不像外密续那样转化，就像鱼在水中自在游动一样，这就是具备特征的大瑜伽修行者。如果不是这样，那些自诩为密宗行者的人，没有领悟隐藏的秘密，即法性如是的意义，以及隐藏的秘密，如塔那（藏文，梵文天城体：तण，梵文罗马拟音：taṇa，汉语字面意思：渴爱）和嘎那（藏文，梵文天城体：कण，梵文罗马拟音：kaṇa，汉语字面意思：微粒）等等。
English
If so, ignorance and wisdom would become two separate things. This can be taken as the basis for all arguments, and its pervasiveness has been established through valid cognition. It is not impossible to accept this, as scripture and reason have clearly revealed it. Then, the answer to this is: Gongbuwa Kyöton Shakya Yeshe said that when afflictions suddenly arise in the first moment, understanding that as the nature of reality in the second moment is to take it as the path. But even so, it does not avoid the fault of ultimate analysis. Je Drophukpa's view is that one takes self-arisen afflictions as the path, which means that they are grasped through the practice of view, one does not lose self-control, one does not cling to the extremes of afflictions, and one possesses these three qualities. If so, is there a difference between afflictions possessing the above three qualities and self-arisen afflictions? If there is a difference, then it follows that what is to be taken as the path is not self-arisen afflictions, but afflictions possessing the three qualities. If even self-arisen afflictions possess the three qualities, then the commitment to distinction is abandoned. However, if there is no difference, then it is harmed by the fault of the initial analysis. Therefore, the great scholars and accomplished ones consider taking self-arisen afflictions as the path. Then, would it follow that a patricide would be naturally liberated? This needs to be analyzed: does it refer to a patricide who takes the complete and unerring path of Mahāyoga as the path, or does it refer to other patricides? If the former, then it is in accordance with our intention. If the latter, then the pervasiveness is not established, because even if that patricide has self-arisen hatred, he is not a practitioner of Mahāyoga. Then, what is the complete and unerring path of Mahāyoga? It has the characteristic of knowing the cause, possessing the confidence of view; it has the characteristic of entering conditions, using afflictions through the method of meditating on samādhi without being bound; like a peacock living on poison, when a yogi has self-arisen afflictions, he does not give in to the power of afflictions like an ordinary person, does not abandon them like a Śrāvaka, does not suppress them like a Pratyekabuddha, does not practice them like a Bodhisattva, does not transform them like the outer tantras, but like a fish comfortable in water, this is a Mahāyoga practitioner who possesses the characteristics. If it is not like that, those who claim to be secret mantra practitioners do not understand the hidden secret, the meaning of the suchness of reality, and the hidden secrets such as taṇa (藏文，梵文天城体：तण，梵文罗马拟音：taṇa，汉语字面意思：渴爱) and kaṇa (藏文，梵文天城体：कण，梵文罗马拟音：kaṇa，汉语字面意思：微粒) etc.
Chinese
由于完全执迷于此，像密咒所说的那样行事的人，将会转生到无间地狱的大苦之中。新旧密咒的许多续部中都这样说过。第二，阐述不应舍弃的五种誓言是：白甘露、红甘露、大粪、大肉，不应舍弃清净的器和精华。那里是这样说的。白甘露、红甘露、大粪、大肉，因为白甘露是菩提心，红甘露是红菩提，粪是大粪，尿是大便，这五者具备之前第十八品所说的四种成就，所以不应舍弃清净的器和精华。因此，应该享用这五部和五智本来清净的器和精华，净化清净和污秽的分别念，产生两种共同的功德，因为是修成五部五智的特殊物质，所以应当接受而不应舍弃。此外，《光明疏》中说：因为具备四种成就，为了消除五种疾病而接受，为了净化清净和污秽的分别念而接受，为了五种共同的需要，以及修成五部的功德，从痛苦中解脱并获得成就。因此，为了消除五种疾病而接受，即白菩提心消除热病，红菩提心消除寒病，大粪消除毒病，尿消除瘟疫，大肉消除麻风病。为了净化清净和污秽的分别念而接受，即从克里亚瑜伽以下，三白三甜是清净的，颠倒执持五种誓言物质为污秽的分别念，即为了颠倒众生的分别念而作为药物，主要应当接受。如此等等。为了具备五种共同的需要而接受，即食用白菩提心能长寿，红菩提心能使容光焕发，大粪能使财富增多，尿能使声音悦耳，大肉能使威力强大。因为是修成五部五智的特殊物质而接受，即白菩提心是修成不动佛和空性智慧，红菩提心是修成无量光佛和妙观察智，大粪是修成毗卢遮那佛和如镜智，尿是修成不空成就佛和成所作智，大肉是修成宝生佛和平等性智的特殊物质。因此，应当接受这五种誓言物质。
English
Because of being completely obsessed with this, those who act as the secret mantras say will be born into the great suffering of the Avici hell. This is stated in many tantras of the new and old mantras. Second, the five vows that should not be abandoned are: white nectar, red nectar, great excrement, great flesh, one should not abandon the pure vessel and essence. It is said there. White nectar, red nectar, great excrement, great flesh, because white nectar is bodhicitta, red nectar is rakta, excrement is great excrement, urine is urine, these five possess the four accomplishments explained in the previous eighteenth chapter, so one should not abandon the pure vessel and essence. Therefore, one should enjoy these pure vessels and essences of the five families and five wisdoms, purify the discriminations of purity and impurity, generate two common qualities, and because they are special substances for accomplishing the five families and five wisdoms, one should accept them and not abandon them. Furthermore, it is said in the "Clear Light Commentary": Because it is adorned with four accomplishments, it is accepted to eliminate five diseases, it is accepted to purify the discriminations of purity and impurity, for five common needs, and the qualities of accomplishing the five families, to be liberated from suffering and attain accomplishment. Therefore, accepting to eliminate five diseases means that white bodhicitta eliminates heat diseases, red bodhicitta eliminates cold diseases, great excrement eliminates poison diseases, urine eliminates plague, and great flesh eliminates leprosy. Accepting to purify the discriminations of purity and impurity means that from Kriya Yoga downwards, the three whites and three sweets are pure, reversing the discriminations that hold the five samaya substances to be impure, that is, to reverse the discriminations of sentient beings as medicine, one should mainly accept them. So on and so forth. Accepting to possess five common needs means that eating white bodhicitta prolongs life, red bodhicitta clarifies complexion, great excrement increases wealth, urine makes the voice pleasant, and great flesh increases power. Because it is a special substance for accomplishing the five families and five wisdoms, accepting means that white bodhicitta accomplishes Akshobhya and emptiness wisdom, red bodhicitta accomplishes Amitabha and discriminating wisdom, great excrement accomplishes Vairochana and mirror-like wisdom, urine accomplishes Amoghasiddhi and all-accomplishing wisdom, and great flesh accomplishes Ratnasambhava and equality wisdom. Therefore, one should accept these five samaya substances.
Chinese
我等不舍弃，应恒常修持。第三，结尾宣说具功德：支分十……以证悟修持。此句在此。支分十之誓言，此句意为：由于某些根本未曾失坏，且能大助成办，故有五不舍。不弃乃支分十之誓言，本初清净平等以证悟修持。此句意为：一切事物本初即清净之三者，以及平等之四者，安住于自性之中，如实证悟此等之瑜伽士，不舍弃烦恼五毒而修持，欲证悟之瑜伽士，不舍弃誓言物五种而修持。第三，若失坏则有过失，故难以违越，如是宣说：守护且成办……难以违越。此句在此。守护且成办之誓言五种，此句意为：前述守护且总摄之誓言三种，以及成办且受持之誓言二种，此五种誓言乃根本，若失坏则无种姓。此句意为：乃道与果一切法之根本，故称为根本誓言。如是，若失坏此五种根本誓言，则人与天之种姓亦将不存，何况大乘之种姓？如同城墙崩塌一般。不舍不弃五二者，此句意为：不舍之誓言乃五毒，若舍弃颠倒之五毒，则将如声闻一般，因错谬之道而失坏密咒之见解。若舍弃真实之五毒，则自他二利皆不能成办，传承加持亦将不入于心续。不弃之誓言乃舍弃五种誓言物，因行为偏离克里亚瑜伽，故见解与行为不相关联，故不属于此密咒乘。如是，此五种誓言，二五共十者，乃支分誓言，难以违越。此句意为：虽是支分之誓言，然若违越此等，则有过失，故难以违越。第三，宣说大平等之誓言，具足功过：平等中平等……非也。此句在此。于平等中平等而结合，此句意为：一切事物之自性，于真三者无有分别地