Chinese
极其秘密。如此说。对于这些，需要一种不被自己内心欺骗的真诚。因此，这五个根本誓言就像树的根一样，是功德的基础，所以被称为五根。也就是，修持菩提心和手印的誓言，以及守护其他三个的誓言是最好的，是根本。如果再归纳为三根本，那么守护上师和道友是身之誓言，手印是语之誓言，守护十秘密和菩提心是意之誓言。第二，支分誓言有三：不舍弃五种，不抛弃五种的教导，以及两者的总结。第一是愚痴等二支。对此，《光明疏》中说：真实五毒和虚假五毒。一般来说，在两种颠倒中，真实的五毒是：当证悟一切法平等性时，见解上没有偏颇，行为上没有取舍，这是愚痴；对于未证悟者，生起无缘大悲的贪欲；以自性智慧摧毁邪见的嗔恨；不降低证悟平等性的见解的傲慢；以及二取执着无法容纳平等性之境的嫉妒。这些通过证悟习惯的修持而不舍弃。虚假的五毒是：外在的特征是无常、痛苦、空性和无我；自身的特征是心完全愚笨和迷惑是愚痴；对外在事物和内在有情执着和贪恋是贪欲；总是折磨内心和扰乱是嗔恨；内心傲慢和自满是傲慢；无法容忍他人圆满是嫉妒的特征。如此，这五种虚假的毒，因为一切法自性为空，所以没有可舍弃的实体；如果被方便所摄持，即使运用也不会束缚，是解脱的甚深道；并且本来就是五种姓的自性。此处所说的虚假五毒不舍弃，是秘密还是公开？是不了义还是了义？不舍弃的理由或论证是什么？不舍弃有什么必要？如何作为道用？
English
Extremely secret. Thus it is said. For these, one needs a sincerity that is not ashamed by one's own mind. Therefore, these five root vows are like the roots of a tree, being the foundation of qualities, hence they are called the five roots. That is, the vows to practice Bodhicitta and Mudra, and the vows to protect the other three are the best, being the root. If further summarized into three roots, then protecting the Lama and Dharma brothers is the vow of body; Mudra is the vow of speech; and protecting the ten secrets and Bodhicitta is to be held as the vow of mind. Secondly, the branch vows have three: the five not to be abandoned, the teaching of the five not to be discarded, and the conclusion of both. The first is the two branches of ignorance, etc. On this, in the 'Clear Explanation' it says: 'The five true poisons and the five false poisons.' Generally, among the two perversions, the five true poisons are: when realizing the equality of all Dharmas, there is no partiality in view, and no separation of acceptance and rejection in conduct, this is ignorance; for those who have not realized this, arising desire of great compassion without object; hatred that destroys wrong views with self-awareness wisdom; pride that does not lower the view of realizing equality; and jealousy that the clinging to duality cannot accommodate the realm of equality. These are not abandoned through the practice of realization and habituation. The five false poisons are: the external characteristics are impermanence, suffering, emptiness, and selflessness; one's own characteristics are that the mind is completely foolish and deluded is ignorance; clinging and attachment to external objects and internal sentient beings is desire; always tormenting the mind and disturbing is hatred; internal arrogance and conceit is pride; unable to tolerate the perfection of others is the characteristic of jealousy. Thus, these five false poisons, because all Dharmas are empty in their own nature, there is no object to be abandoned; if seized by skillful means, even if used, it will not bind, it is the profound path of liberation; and it is originally the nature of the five families. Here, the statement that the five false poisons are not abandoned, is it secret or public? Is it provisional or definitive? What is the reason or argument for not abandoning? What is the necessity for not abandoning? How to use it as the path?
Chinese
如是。第一个问题的答案是：对不具器者保密，对已进入正确道路的具器者宣扬。第二个问题的答案是：将烦恼的自性和智慧二者视为应断和应依是不了义，视为二无别是了义。如《广大》中所说： 于分别念中，自生为智慧； 分别念不生，智慧不可说。 第三个问题的答案是：不舍弃五毒的五个理由是：因为应断之基未成立；因为是清净之道；因为是身语意的成就；因为是方便与智慧的自性；因为是五部五智的自性而不舍弃。其中第一个是：五毒，法相，应断之基未成立，因为在所知之体性中，五毒与五智未成立为他体，故烦恼自然不会消失。譬如花绳显现为蛇，但体性中无蛇一般。第二个是：五毒，法相，是清净之道，因为了悟五毒总的体性为空性且无我，了悟各自的体性为五智，并且了悟到二者无别，因此五毒无论生于何处皆显现为法性，除此之外没有其他要实现的果。譬如毒药炼成药膏能消除毒病，并转变成最佳美味一般。第三个是：五毒，法相，转变成身语意的成就，因为五毒以字母ཨ （藏文，梵文 देवनागरी，罗马转写a，汉语字面意思：阿）代表身，以字母ཨོ （藏文，梵文 ओ，罗马转写o，汉语字面意思：哦）代表语，以字母ཨཱོཾ （藏文，梵文 ॐ，罗马转写oṃ，汉语字面意思：嗡）代表意，以此表示身语意不离于本尊的身语意。譬如对毒下咒一般。第四个是：五毒，法相，是方便与智慧的自性，显现为五毒是方便，于此无自性是智慧，并且二者本来不可分离。譬如对于患有热病和风病的人来说，樟脑显现为药和毒，但樟脑的药性和毒性不可分离一般。第五个是：五毒，法相，是五部五智的自性，嗔恨是不动金刚部和空性之智，愚痴是如来部
English
So it is. The answer to the first question is: keep it secret from those who are not vessels, and proclaim it to those who are vessels who have entered the correct path. The answer to the second question is: it is provisional meaning to view the nature of afflictions and wisdom as what should be abandoned and what should be relied upon, and it is definitive meaning to view them as non-dual. As it is said in the Extensive Text: In the very thought, self-arisen is wisdom; When thought does not arise, wisdom is inexpressible. The answer to the third question is: there are five reasons for not abandoning the five poisons: because the basis for what should be abandoned is not established; because it is the path of 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 nature of the five families and the five wisdoms. The first of these is: the five poisons, dharma, the basis for what should be abandoned is not established, because in the nature of what is to be known, the five poisons and the five wisdoms are not established as other, so afflictions will not naturally disappear. For example, like a variegated rope appearing as a snake, but there is no snake in its nature. The second is: the five poisons, dharma, are the path of purification, because one realizes that the general characteristic of the five poisons is emptiness and selflessness, one realizes that their individual characteristics are the five wisdoms, and one realizes that the two are non-dual, so wherever the five poisons arise, they appear as dharmata, and there is no other fruit to be achieved. For example, like poisonous medicine destroying poisonous diseases and turning into the best delicacy. The third is: the five poisons, dharma, turn into the accomplishment of body, speech, and mind, because the five poisons are represented by the letter ཨ （Tibetan, Devanagari, Roman transliteration: a, Chinese literal meaning: A）representing the body, the letter ཨོ （Tibetan, Devanagari, Roman transliteration: o, Chinese literal meaning: O）representing speech, and the letter ཨཱོཾ （Tibetan, Devanagari, Roman transliteration: oṃ, Chinese literal meaning: Om）representing the mind, thus indicating that body, speech, and mind do not go beyond the body, speech, and mind of the deity. For example, like casting a mantra on poison. The fourth is: the five poisons, dharma, are the nature of skillful means and wisdom, appearing as the five poisons is skillful means, and the absence of inherent existence in them is wisdom, and the two are inherently inseparable. For example, for someone suffering from fever and wind disorders, camphor appears as medicine and poison, but the medicinal and poisonous properties of camphor are inseparable. The fifth is: the five poisons, dharma, are the nature of the five families and the five wisdoms, hatred is the immovable Vajra family and the wisdom of emptiness, delusion is the Tathagata family.
Chinese
以及如镜子一般。我慢与珍宝部相同。贪欲与莲花部相同并能辨别。嫉妒是事业部，并且是成所作智。例如冰的自性是水一样。第四个问题的回答也有五点：对事物的执着逆转，言说的习气平息，对法性的意义理解迅速，对甚深教言生起恭敬，行为转为积聚的必要。其中第一个是：例如被火烧伤的人，如果认为火是热的并且只能燃烧，当某种因缘让他看到火可以用来建造房屋和提供享受时，他之前的执着就会逆转。同样，下乘通过断除、阻止、调伏和转变烦恼，执着于应断除的法。而这个乘认为烦恼本身就是自证的菩提心，因此不需断除而作为道用，从而在一生中获得金刚持的果位。这样说，下乘人认为五毒只是轮回之法的那种执着就解脱了。第二是：只要有取舍等二取分别，就是戏论。当对它的执着逆转时，戏论的习气就会平息。第三是：因为烦恼本身就是法性，如果这样证悟，就不需要从其他地方寻找道和果，因此能迅速理解甚深法性的意义。第四是：因为具有不需断除烦恼就能获得菩提的特殊方法，这个密咒比其他乘更为殊胜，所以会生起非常甚深的恭敬心。第五是：因为知道三门的一切行为都不受阻碍，所以能成为积累福德资粮的因。又因为知道它是无自性的，所以能圆满智慧资粮。通过这个要点，烦恼和分别念会显现为智慧。再说，烦恼，是法，可以作为道用，因为没有应断除的实体。例如金洲一般。第五个问题的回答是：五毒作为道用的方式有四种考察：也就是，作为法，以嗔恨为例，对于相续中强烈生起的嗔恨，是直接将那个自生念作为道用呢？还是通过理证破斥它，将它的无自性作为道用呢？还是依靠嗔恨而生起二
English
and like a mirror. Pride is the same as the Ratna family. Desire is the same as the Padma family and can be distinguished. Jealousy is the Karma family, and it is the wisdom of accomplishing activities. For example, the nature of ice is water. The answer to the fourth question also has five points: reversing the clinging to objects, pacifying the habits of elaboration, quickly understanding the meaning of Dharma nature, generating respect for the profound teachings, and the necessity of transforming behavior into accumulation. The first of these is: For example, a person who has been burned by fire, if they think that fire is hot and can only burn, when some circumstance allows them to see that fire can be used to build houses and provide enjoyment, their previous clinging will be reversed. Similarly, the lower vehicles, through abandoning, preventing, subduing, and transforming afflictions, cling to the Dharma that should be abandoned. But this vehicle considers afflictions themselves to be self-aware Bodhicitta, so they are not abandoned but used as the path, thereby attaining the fruit of Vajradhara in one lifetime. By saying this, the clinging of those in the lower vehicles who believe that the five poisons are only the Dharma of samsara is liberated. The second is: As long as there is dualistic grasping such as acceptance and rejection, it is elaboration. When clinging to it is reversed, the habits of elaboration will be pacified. The third is: Because afflictions themselves are Dharma nature, if one realizes this, there is no need to seek the path and fruit from elsewhere, so one can quickly understand the meaning of profound Dharma nature. The fourth is: Because it has a special method of attaining Bodhi without abandoning afflictions, this secret mantra is more excellent than other vehicles, so a very deep respect will arise. The fifth is: Because one knows that all actions of the three doors are unimpeded, it can become the cause of accumulating merit. And because one knows that it is without self-nature, one can perfect the accumulation of wisdom. Through this key point, afflictions and conceptual thoughts will appear as wisdom. Furthermore, afflictions, as Dharma, can be used as the path, because there is no entity to be abandoned. For example, like the Isle of Gold. The answer to the fifth question is: There are four examinations of how the five poisons are used as the path: That is, as Dharma, taking anger as an example, for the strong anger that arises spontaneously in the continuum, is that self-arising thought directly used as the path? Or is it refuted by reasoning, and its lack of self-nature used as the path? Or, relying on anger, does one generate two