English
Yes, it is for making its Dharma nature the path. Also, some say that making its own nature the path means that when anger and other afflictions arise, this is the illusion of conventional wisdom, and that its lack of self-nature is the non-elaboration of ultimate wisdom. The union of the two, being inseparable, is said to be the path, but this is not making afflictions the path, because it is only the reality of what is to be known. So, how should it be done? According to Ru Da Sengge's view, there are two ways in which afflictions are the nature of Dharma and how they become the path. First, the self-character and general characteristics of afflictions are not confused, and realizing that the self-character is an illusion and the general characteristic is non-elaboration, that is it. As it is said in the extensive text: Afflictions are shown as self and general, if one understands the meaning without confusion. Therefore, it is said. Second, in the case of knowing the cause, one establishes that afflictions are the nature of Dharma with reasoning. When the conditions join and accumulate merit, one uses them with a confident attitude that possesses skillful means. This is a way to manifest temporary and ultimate results. As it says: Completely purified, it becomes the path, the accomplishments of body, speech, and mind, wherever it is not, that is it. Alternatively, the way in which Dharma nature exists is also thought to be like that which is established by reasoning in the above case of non-abandonment. Finally, there are also three necessities for not abandoning: reversing attachment to things, quickly realizing the truth of Dharma nature, and generating the power of reverence for the profound teachings. First, for example, a householder misused fire and burned livestock, houses, and so on. When he was attached to the nature of fire as only being hot and burning, by some cause he went to a nomadic monastery and saw the fire god sage, as well as the mother of fire pretas, and the white fire mouse among animals, and the fire-purifying practitioner among wild animals, etc. They all lived in the fire, and their food and enjoyment also used fire. Therefore, he thought, since some people use fire as a dwelling and enjoyment, then fire is not only hot and burning, and thus he was liberated from attachment. Similarly, lower vehicle practitioners consider afflictions to be only the Dharma of samsara, so some abandon and prevent them, some purify them, and some transform them.
Chinese
在此，由于烦恼的自性即是心性，因此明白其体性不生，并将其作为道用，所以能使果显现。这是从执着于烦恼的事物仅仅是轮回的法性中解脱出来。另一个例子是，剧毒虽然能使孔雀的生命增长，但却能使人死亡，因此不是绝对的。而且，毒药也不是有时增长有时毁灭，而是相对于孔雀来说，总是增长，相对于人来说，总是毁灭。然而，孔雀的增长之物也并非仅仅是其他事物的毁灭之物，例如果实等，是两者增长之物。而且，毁灭是虚假的，增长是真实的，也不是这样。相对于人来说，毁灭是真实的，增长是虚假的；相对于孔雀来说，毁灭是虚假的，增长是真实的。同样，对于一切事物，各自的显现执着都是不成立的。如经中所说： 饿鬼、畜生、人和， 诸天现在各类中， 一物是故各不同， 故说诸义皆不成。 如是，仅仅是断除烦恼等也是不成立的。第二，如果不利用错觉显现的烦恼，就没有证悟真谛法性的时候。通过对它的观察，能快速证悟它，因为这两者没有实体上的差别。例如，如果不观察虚假显现的蛇，就没有证悟真实绳索的时候，通过对它的观察，能快速证悟它。最后，对于应化有缘的众生，听闻不舍弃烦恼而获得果位的教言和此乘比其他更加殊胜且是甚深之义，会生起恭敬的力量。第二，不舍弃的誓言，即白供、红供等，这五种誓言物，不舍弃的意思是不可舍弃，而是应当接受的。如《妩媚论》中所说： 除四成就及五病， 寻求五种共同意， 为摧净垢之分别而取。 其中，四成就已于十八章中宣说。如何遣除五病呢？以大便遣除毒病，以小便遣除瘟疫，以血遣除寒病，以大肉遣除麻风病，以菩提心遣除热病。共同
English
Here, because the nature of afflictions is mind itself, understanding its essence as unborn and using it as a path, the result becomes manifest. This is a reversal from clinging to the objects of afflictions as merely the nature of samsara. Another example is that potent poison, although it can sustain the life of a peacock, it can also cause the death of a human, so it is not definitive. Moreover, the poison does not sometimes increase and sometimes decrease; rather, in relation to a peacock, it always increases, and in relation to a human, it always causes death. However, what sustains the peacock is not necessarily only what destroys others; for example, fruits and the like are what increase both. Furthermore, destruction is false and increase is true is also not the case; in relation to a human, destruction is true and increase is false, while in relation to a peacock, destruction is false and increase is true. Similarly, clinging to the appearances of all things as they are is not established. As it is said: "Hungry ghosts, animals, humans, And gods, in their respective classes, Because one thing is different, It is said that meanings are not established." Thus, merely abandoning and purifying afflictions is not established. Secondly, if one does not utilize the afflictions that appear as illusion, there is no time to realize the true nature of reality. By examining them, the wisdom to realize them quickly arises, because there is no difference in substance between the two. For example, if one does not examine the illusory snake, there is no time to realize the true rope; by examining it, realization arises quickly. Finally, for fortunate disciples, hearing the teachings that one can attain the result without abandoning afflictions, and thinking that this vehicle is more excellent and profound than others, generates the power of respect. Secondly, the vows not to be abandoned are white offerings, red offerings, and so on, these five substances of vows. "Not to be abandoned" means they are not to be discarded but should be accepted. As it is said in the Treatise on Charm: "Eliminate the four attainments and five diseases, Seek the five common intentions, Take them to destroy the thoughts of purity and defilement." Among these, the four attainments are explained in chapter eighteen. How to eliminate the five diseases? Eliminate poison diseases with excrement, plague with urine, cold diseases with blood, leprosy with flesh, and hot diseases with bodhicitta. Common
Chinese
下等的必要是具有五种自然的能力：服用大便可以长寿，小便可以使声音动听，大肉可以使威力强大，血可以使容光焕发，菩提心可以获得不忘失的陀罗尼。殊胜的必要也是成就五种，即种姓、智慧和身等。哪五种呢？大便可以成就种姓中的天神，智慧中的空性，身中的法身。同样，小便可以成就事业的种姓，以及成就事业的智慧和化身。大肉可以成就宝生的种姓，以及平等性智慧和金刚身。血可以成就莲花的种姓，以及妙观察智和现证菩提。菩提心可以成就金刚的种姓，以及大圆镜智和报身。因此，因为是成就共同和殊胜二者的物质，所以应当服用。最后的（必要）如上所述，五种根本中，经常恭敬上师，对进入正道者慈爱，不向外宣说秘密之事，这三者是守护的誓言；不舍弃无上菩提心，不断绝真言和手印，这二者是修持的誓言。这样，这五者是根本，如果一旦违犯，种姓就会断绝，最终会变得没有果实。正如金刚经中所说：道路和修持的根本，成就一切的根本，如果这些违犯了，一切都会违犯，所以被称为根本。就像这样。还有，不舍弃的是五种烦恼，不抛弃的是五种甘露，即两个五组，共十个是支分。不舍弃如果违犯，就会堕入声闻乘，不抛弃如果违犯，就会堕入外道，由于见解和行为不相关联，所以不属于内道。此外，一般来说，如果从词源上解释珍视誓言的象征，梵语的词语是萨玛雅（藏文，梵文天城体，samaya，梵文罗马拟音，samaya，誓言），加上桑巴ra（藏文，梵文天城体，saṃbhāra，梵文罗马拟音，sambhara，资粮）的词缀，有很多含义，例如进入誓言等。难以违越，这个词语本身的性质是誓言或他词亚嘎。它的意思是，在《心滴》中说：词义根据情况而改变。因为有两种，如果从能胜者功德的角度来说，誓言是指身语意三门安住于律仪，因此不会堕入恶趣。
English
The lower necessity is to have five natural powers: taking excrement leads to longevity, urine makes the voice melodious, flesh makes power great, blood makes complexion bright, and bodhicitta obtains the dharani of non-forgetfulness. The supreme necessity is also to accomplish five each of lineage, wisdom, and body, etc. What are they? Excrement accomplishes the deity from the lineage, emptiness from wisdom, and the dharmakaya from the body. Similarly, urine accomplishes the lineage of karma, and the wisdom of accomplishing actions and the nirmanakaya. Flesh accomplishes the Ratna lineage and the equality wisdom and the vajra body. Blood accomplishes the Padma lineage and the discriminating wisdom and manifest enlightenment. Bodhicitta accomplishes the Vajra lineage and the mirror-like wisdom and the sambhogakaya. Therefore, because it is the substance that accomplishes both common and supreme, it should be taken. The last (necessity) is as mentioned above, among the five roots, constantly honoring the guru, being loving to those who have entered the right path, and not speaking out secret matters, these three are the vows of protection; not abandoning the supreme bodhicitta, and not cutting off mantra and mudra, these two are the vows of practice. Thus, these five are the roots, if once violated, the lineage will be cut off and will eventually become fruitless. As it says in the Vajra: The root of the path and practice, the root of accomplishing all, if these are violated, all will be violated, so it is called the root. Like this. Also, what is not to be abandoned is the five afflictions, what is not to be discarded is the five amritas, that is, two sets of five, a total of ten are the limbs. If what is not to be abandoned is violated, one will fall into the Shravaka vehicle, if what is not to be discarded is violated, one will fall into the heretics, because the view and behavior are not related, so it does not belong to the inner path. Furthermore, in general, if from the etymology one explains the symbol of cherishing the vow, the Sanskrit word is Samaya (藏文，梵文天城体，samaya，梵文罗马拟音，samaya，誓言), with the suffix Sambhara (藏文，梵文天城体，saṃbhāra，梵文罗马拟音，sambhara，资粮), there are many meanings, such as entering the vow, etc. Difficult to transgress, the nature of the word itself is vow or other word yaga. Its meaning is, in the Heart Drop it says: The meaning of the word changes according to the situation. Because there are two, if from the perspective of the Victorious One's qualities, vow means that the three doors of body, speech, and mind abide in discipline, therefore they will not fall into evil realms.
Chinese
如广说中所说：“不舍弃故名曰誓，执持故名曰誓。”就像这样。词，是指真实语，其所象征的是无谬误之道。如彼中所说：“金刚无谬误，指示道，于彼亦名词。”因为这样说的缘故。第二，从不能胜过的过失方面来说，誓是指难以超越所守护之物，词是指一旦违越，就会在无暇之处燃烧。如彼中所说：“又如是违背教言，将在无暇之处燃烧。”因为这样说的缘故。第三，正文意义是：基法一切本来平等之义，对此具有如是证悟之智的顿悟者，如第十一章一样，以因知识平等的理由确定之后，安住于平等，与如是证悟之智合为一体，因此不离其义，是平等的誓言。安住于此状态，果平等大圆满是普贤王如来无分别之地，因此，若有人认为此等超越平等而各不相同，则不能获得佛果，这是带着过失而显示的。第四是观察正文。第五是誓言的词义已经解释完毕。所有这些需要守护的事物，都是自己的心。如是说：“誓言誓言，并非在他处，自己的见解即是誓言。”就像这样。金刚，是指在心上安立金刚的五种名称中，这里是指自性二元对立不存在的缘故。心与所守护之物没有差别，因此比其他所守护之物更为殊胜，故称之为大。如是，从二元对立不存在的意义上来说，过去、现在、未来三世的一切佛陀也不会超越，因此是诸佛的意誓或自性。第六，是从次第道的角度，对守护界限的目标进行区分的誓言分类的解释。其中，第一是：作为分类对象的依据，对前面所示的五根本誓言，计算为一百六十，哪五种呢？“于一亦”是指五种中的每一种。“二与”是指以智慧见证悟和以方便行成就两种。