Chinese
当智慧证悟一切法皆空且无我时，不舍弃事物和相的解脱无别的愚痴空性之智慧。贪欲也并非是颠倒的贪欲，以各别观察智，证悟诸法总相为空且无我，于法界生贪欲，且知自性不杂乱，对于未如此证悟者，以慈悲行利益众生之事，不舍弃各别观察智。嗔恨也并非是颠倒的嗔恨，嗔恨的体性是，摧毁生嗔恨之境，以如镜之智慧，证悟法界空性无我，摧毁一切能取所取和邪分别念，不舍弃如镜之智慧的自性。不舍弃我慢也并非是颠倒的我慢，我慢的体性是，于邪方立足，胜伏他者，自居高位。以平等性智亦知一切法皆为平等性，于平等性之义立足，胜伏执我与我所之分别念，以力量和无畏以及总持和禅定等功德，自居高位，不舍弃此。嫉妒也非是众生的颠倒嫉妒，嫉妒的体性是隐藏不显露，以成所作智，对于未证悟平等性之义者，不显示平等性之义，而显示业之善恶因果之义，不舍弃嫉妒成所作智。 不舍弃之誓言有二：真实五毒和虚妄五毒。真实五毒是：贪欲，精于与明妃行事的方便、诀窍、脉气，以及知晓五妙欲是心的庄严，对于真实者而言，这是极好的道。嗔恨，摧毁十度解脱之田，摧毁外道等的恶见，此嗔恨是善巧方便之行。
English
When wisdom realizes that all dharmas are empty and without self, it does not abandon the ignorance of emptiness, which is inseparable from the liberation of things and characteristics. Attachment is also not this inverted attachment; with discriminating awareness wisdom, realizing that the general characteristics of all dharmas are empty and without self, attachment arises in the realm of dharma, and knowing that its own nature is not confused, for those who have not realized this, the discriminating awareness wisdom does not abandon the matter of benefiting beings with compassion for the sake of beings. Anger is also not this inverted anger; the nature of anger is to destroy the object that causes anger to arise, with mirror-like wisdom, realizing the emptiness and selflessness of the realm of dharma, destroying all grasping and wrong thoughts, it does not abandon the nature of mirror-like wisdom. Not abandoning pride is also not abandoning inverted pride; the nature of pride is to stand firm on the wrong side, to subdue others, and to dwell in a high position. With the wisdom of equality, it also knows that all dharmas are equal, standing firm in the meaning of equality, subduing the discrimination of self and what belongs to self, with powers and fearlessness, and the merits of dharani and samadhi, etc., it dwells in a high position, and does not abandon this. Jealousy is also not the inverted jealousy of sentient beings; the nature of jealousy is to hide and not reveal, with the wisdom of accomplishment, for those who have not realized the meaning of equality, it does not show the meaning of equality, but shows the meaning of the cause and effect of good and evil deeds, and does not abandon the wisdom of accomplishment of jealousy. There are two vows of non-abandonment: the five genuine poisons and the five false poisons. The five genuine poisons are: attachment, being skilled in the methods, secrets, channels, and energies of consort practice, and knowing the five desirable qualities as ornaments of the mind, for the genuine, this is an excellent path. Anger, destroying the ten fields of liberation, destroying the evil views of heretics and others, this anger is the practice of skillful means.
Chinese
我慢是：观点显着高傲，禅定中必须稳固，那是极其我慢，是殊胜的。愚痴是：观点没有偏颇，行为没有取舍，那是不分辨的愚痴。嫉妒是：嫉妒观点和行为有益的人，不与誓言混杂，没有誓言，舍弃堕落是嫉妒。另外的五毒是：存在于一切众生心中，应当这样去了解：显现为五毒是自明自显，那是念。一切念的根本是识。识是勤作。勤作是心。以善巧方便将五毒认知为自明智慧，自明智慧就像太阳没有黑暗一样，智慧自显时烦恼自然消失，如果这样了解，就没有需要断除的烦恼。那是依密意而说的。或者如果像甚深法那样结合，愚痴的断除是：在愚痴明朗且断除的彼岸，无法成就无分别的智慧。经文中说：玛日巴本身就是智慧明朗。意思是，仅仅是愚痴就达到了愚痴的极致，证悟到愚痴和愚痴者二者无别，那个空性的智慧不会被舍弃。不舍弃贪欲是：在这个贪欲明朗且断除的彼岸，无法从其他地方成就一个没有贪欲的事物。就在这本身中也说：在贪着本身中就没有贪着。意思是，仅仅是贪着就达到了没有贪着的极致，证悟到贪着和没有贪着二者无别，那个不会被舍弃。不舍弃嗔恨也是：经文中说：嗔恨处于大悲之中，彻底摧毁地狱的处所。意思是，在这个嗔恨明朗且断除的彼岸，无法从其他地方成就一个名为没有嗔恨的事物。仅仅是嗔恨就达到了没有嗔恨的极致，嗔恨和嗔恨者二者无别，那个不会被舍弃。不舍弃我慢也是：经文中说：在我慢断除的彼岸，无法成就没有我慢。意思是，在这个我慢明朗且断除的彼岸，无法成就没有我慢的寂静，仅仅是我慢就达到了没有我慢的极致，我慢和我
English
Pride is: the view is manifestly arrogant, and one must be firmly established in samadhi. That is extreme pride, it is supreme. Ignorance is: the view is without bias, and the conduct is without acceptance or rejection. That is undifferentiated ignorance. Jealousy is: being jealous of those whose views and actions are beneficial, not mixing with vows, being without vows, and abandoning degeneration is jealousy. The separate five poisons are: present in all sentient beings. This is how it should be understood: the appearance as the five poisons is self-awareness and self-manifestation, and that is memory. The root of all memory is consciousness. Consciousness is effort. Effort is mind. Through skillful means, the five poisons should be known as self-aware wisdom. Self-aware wisdom is like the sun without darkness. When wisdom self-manifests, afflictions naturally cease. If it is understood in this way, there are no afflictions to be abandoned. That is spoken with intention. Or, if applied like the profound, the abandonment of ignorance is: beyond the clarity and abandonment of ignorance, non-conceptual wisdom cannot be attained. As the scripture says: "Maripa himself is clear wisdom." This means that merely in ignorance, one reaches the ultimate of ignorance, realizing that ignorance and the ignorant are inseparable, that wisdom of emptiness is not abandoned. Not abandoning desire is: beyond the clarity and abandonment of desire, there is no such thing as achieving a lack of desire from somewhere else. In this very thing it also says: "In attachment itself, there is no attachment." This means that merely in attachment, one reaches the ultimate of non-attachment, realizing that attachment and non-attachment are inseparable, that is not abandoned. Not abandoning hatred either: As the scripture says: "Hatred in the state of great compassion, completely destroys the abodes of hell." This means that beyond the clarity and abandonment of hatred, there is no such thing as achieving something called non-hatred from somewhere else. Merely in hatred, one reaches the ultimate of non-hatred, hatred and the hater are inseparable, that is not abandoned. Not abandoning pride either: As the scripture says: "Beyond the abandonment of pride, there is no achieving non-pride." This means that beyond the clarity and abandonment of pride, there is no achieving the peace of non-pride. Merely in pride, one reaches the ultimate of non-pride, pride and I
Chinese
认识到无有执着的无二，那是不应舍弃的。同样，嫉妒也不应舍弃。经文中说：“不舍嫉妒，成办意义。”这是因为，如果清楚地舍弃了嫉妒，那么也就无法成就无有嫉妒，因为仅仅是嫉妒，就达到了无有嫉妒的终极。因此，不应舍弃嫉妒和无有嫉妒的二者。这是从非究竟意义上说的。另外，如果与本尊联系起来，愚痴本身就是遍照如来，如果舍弃了愚痴，就等于舍弃了遍照如来。贪欲本身就是无量光如来，嗔恨本身就是金刚萨埵，我慢本身就是宝生如来，嫉妒本身就是不空成就如来。如果舍弃了这些，就等于舍弃了五部佛，因此也不应舍弃。像这样，如果不明了，就会显现为五毒，如果明了，就能解脱为五部。这是从究竟意义上说的。 不舍弃的誓言之物是：白丸、红丸、大香、大肉。 欣然接受是指：白丸是班杂尔吉达（藏文：བཛྲ་ཙི་ཏ་，梵文天城体：वज्रचित्त，梵文罗马拟音：vajracitta，汉语字面意思：金刚心），是从父的**金刚**中产生的菩提心。也称为嘎布尔，也称为白菩提心。红丸是嘎玛拉吉达（藏文：ཀ་མ་ལ་ཙི་ཏ་，梵文天城体：कमलचित्त，梵文罗马拟音：kamalacitta，汉语字面意思：莲花心），是从母的**莲花**中产生的菩提心。也称为莲花红，也称为红菩提心。香是从父母双方产生的**大香**。也称为吉。大肉是人肉。它的类别有五种肉。不舍弃清净的器皿之水。之所以说“清净的”，是因为这些自性清净。因为以四种成就来庄严而清净。器皿是从根茎到顶端的容器。水是从金刚和莲花的途径中产生的藏红花，即香水。也称为粪便。这五者相互依存而不相违背。因为不舍弃而欣然接受，所以称为欣然接受的誓言。 欣然接受五种誓言之物有八个必要。首先，为了以四种成就来庄严而欣然接受：法性自性成就，即五种誓言之物本身就是法性一体。以显现为法相的法性成就，即五种誓言之物成就五部佛，无需做什么，因为是自性成就。终
English
That realization of non-duality without clinging is not to be abandoned. Similarly, jealousy should not be abandoned. As the scripture says, "Do not abandon jealousy, accomplish the meaning." This is because if jealousy is clearly abandoned, then the absence of jealousy cannot be achieved either, because it is only in jealousy that the ultimate absence of jealousy is reached. Therefore, jealousy and the absence of jealousy should not be abandoned. This is said from a non-definitive point of view. Furthermore, if associated with deities, ignorance itself is Vairochana, so if ignorance is abandoned, Vairochana is abandoned. Desire itself is Amitabha, hatred itself is Vajrasattva, pride itself is Ratnasambhava, and jealousy itself is Amoghasiddhi. If these are abandoned, the five Buddha families are abandoned, so they should not be abandoned either. In this way, if it is not understood, it appears as the five poisons, but if it is understood, it is liberated into the five families. This is said from a definitive point of view. The substances of the vows that are not to be discarded are: white essence, red essence, great fragrance, and great meat. Accepting them willingly means: white essence is Vajracitta (藏文：བཛྲ་ཙི་ཏ་，梵文天城体：वज्रचित्त，梵文罗马拟音：vajracitta，汉语字面意思：diamond mind), the bodhicitta that arises from the father's **vajra**. It is also called gapur, and it is also called white bodhicitta. Red essence is Kamalacitta (藏文：ཀ་མ་ལ་ཙི་ཏ་，梵文天城体：कमलचित्त，梵文罗马拟音：kamalacitta，汉语字面意思：lotus mind), the bodhicitta that arises from the mother's **lotus**. It is also called lotus red, and it is also called red bodhicitta. Fragrance is the **great fragrance** that arises from both father and mother. It is also called chi. Great meat is human meat. Its category is five kinds of meat. Do not discard the water of the pure vessel. It is called "pure" because these are naturally pure. Because it is adorned with four accomplishments and is pure. The vessel is the container from the root to the top. The water is saffron that arises from the path of vajra and lotus, that is, fragrant water. It is also called excrement. These five are interdependent and not contradictory. Because they are accepted willingly without being discarded, it is called the vow of accepting willingly. There are eight necessities for willingly accepting the five vow substances. First, to willingly accept in order to adorn with four accomplishments: the nature of reality is accomplished by nature, that is, the five vow substances themselves are one in the nature of reality. The nature of reality is accomplished by appearing as characteristics, that is, the five vow substances accomplish the five Buddhas, there is no need to do anything, because it is accomplished by its own nature. The ulti-
Chinese
成就的原因是：五种誓言物本身就是五种姓的威力。加持禅定成就的原因是：瑜伽士知道佛陀以真言和手印加持禅定。二、为了消除五种疾病而接受：菩提心消除热病，红花消除麻疹和水痘，粪便能治愈麻风病，大肉能解毒，尿液能治愈瘟疫。三、为了净化粗糙和迟钝的觉受而接受：白三物和甜三物不是粗糙的食物，五种誓言物不是迟钝的食物，这是将粗糙和迟钝的觉受转化为法性的方法。四、为了成就五种共同的需求而接受：菩提心使人长寿，红花使人容光焕发，粪便使人富有，大肉使人强大，尿液使人声音甜美。五、为了成就五种姓而接受：菩提心成就金刚萨埵，红花成就无量光佛，粪便成就毗卢遮那佛，大肉成就宝生佛，尿液成就成就一切义。六、获得殊胜和共同的成就：今生从痛苦中解脱，获得共同的成就，来世获得殊胜的成就。七、饮用五种精华是道路的殊胜，因此接受：菩提心是所有脉轮的དྷར་མ་（藏文），阿瓦都帝（梵文天城体，Avadhūti，梵文罗马拟音，离垢者）流出。红花是肉，从拉拉流出。粪便从盲肠脉流出。大肉从肝脉流出。尿液是甘露，从朗流出。要知道身体的五种精华就是界甘露，存在于五种姓中，这是道路的殊胜。八、如果懂得依靠方便的教言，就能获得无法言说的功德：在每个脉轮中，界甘露和精华风以字形存在，那就是誓言尊。自己将风注入其中并融入其中，那就是融入智慧尊。因此，体验在心中显现，舞蹈在身体上显现，真言在语言中显现，显现景象在境界中显现，习气在梦中显现，总而言之，五种姓的显现成为智慧的基石，因此功德无法言说。进入和收摄的誓言是：十支的誓言。像这样，不舍弃的是五毒，不抛弃的是誓言物。十是支分的誓言。本来清净的是四，第一是续部清净：蕴