English
Therefore, the basis for abandonment is not established, because in the nature of knowable things, afflictions are inherently without self-nature. For example, a variegated rope appears as a snake, but in its nature, there is no snake. As stated in the Extensive Treatise: "Ignorance itself cannot be abandoned, wisdom and awareness cannot be cultivated." This is evident. Second, the five inverted poisons, if grasped by skillful means, are the path to complete purification, because there is no other fruit to be attained other than realizing the common and individual characteristics of the five poisons. For example, poison can be made into a medicinal ointment, eliminating poisonous diseases and transforming into the essence of nectar. As stated in the Extensive Treatise: "Afflictions, both self and common, if the characteristics are not mistaken and the meaning is realized, become the path to complete purification." And in the Source of All Actions it is said: "Desire, hatred, and delusion all arise from the great path of Bodhi, the five conducts and virtues are also called the adornment of the Dharma realm." Third, the five inverted poisons transform into the accomplishments of body, speech, and mind, because the five poisons are symbolized by the letter Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) representing the body, Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) representing speech, and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) representing the mind, so the three doors do not go beyond the body, speech, and mind of the deity. For example, like applying a mantra to poison. As stated in the General Sutra: "The nature of afflictions appearing as the five poisons, appears as the nature of the five liberating wisdoms." Fourth, the five inverted poisons are the nature of skillful means and wisdom, what appears as the five poisons is skillful means, and the lack of self-nature arising from them is wisdom. These two are inherently inseparable. For example, for those suffering from fever and wind disorders, camphor may appear as medicine or poison, but there is no difference between the medicine and poison of camphor. As stated in the Extensive Treatise: "Unobstructed appearance is skillful means, the lack of self-nature is wisdom." Fifth, the five inverted poisons are the nature of the five families and the five wisdoms, hatred is the Akshobhya Vajra family and the wisdom of emptiness, similarly, delusion is the Tathagata family and mirror-like wisdom, pride is the Ratnasambhava family and the wisdom of equality, desire is the Padma family and discriminating wisdom, and jealousy is the Karma family and accomplishing wisdom. For example, the nature of ice
Chinese
就像水一样。 《一切作为》中说：“嗔恨是自生智慧之大。”等等。 第四个问题的答案是：不舍弃错误的五毒的必要性有利益追求和遣除他者两种。其中第一种有五点：第一，使执着心退转；第二，使戏论的习气得以平息；第三，对法性的意义生起敏捷的智慧；第四，对甚深教言生起敬信；第五，使行为转为资粮。 其中第一个必要是：一个祖先全部被火烧死的家族的人，心中认为火是热且焚烧的。某时，他去了一个游牧的寺院，在那里见到一个持火净行的修行者，以及名为火鼠白兽，以火为住处，吃火为食，饮火为饮品的人，于是他认为火不仅仅是热且焚烧的，从而使执着心退转。 同样的例子，小乘行者认为烦恼仅仅是轮回之法，从而进行断除、遮止、调伏、转变。而密咒行者说，烦恼本身就是自性觉悟菩提心，不舍弃而作为道用，就能在一生一世获得佛果。因此，小乘行者从认为五毒仅仅是轮回之法的执着中解脱。 第二，一旦产生舍弃和取受等二元对立，就是戏论。从对二元的执着中退转时，戏论的习气就会平息。 第三，烦恼本身就是法性，如果这样证悟，就不需要在其他地方寻找道和果，从而确定无疑，因此对法性生起敏捷的智慧。 第四，不舍弃烦恼而获得菩提的殊胜方便，具足这种殊胜方便的密咒教言，比其他乘更为殊胜，因此会生起极其甚深的敬信。 第五，对身语意三门的一切行为都不加以阻碍地了知，从而圆满了福德资粮，以其要点，烦恼和分别念就会显现为智慧。 第二，遣除他者的必要是：没有嗔恨，就无法生起自生智慧；没有贪欲，就不会在相续中生起安乐的智慧；没有愚痴，心就无法安住于无分别的状态；没有我慢，就无法回遮法性。
English
Just like water. The Sarva-karmamudra says, "Hatred is the great self-born wisdom," and so on. The answer to the fourth question is: The necessity of not abandoning the five poisons of error has two aspects: the pursuit of benefit and the elimination of others. The first has five points: First, to reverse attachment; second, to pacify the imprints of elaboration; third, to have quick intelligence in the meaning of dharmata; fourth, to generate respect for the profound teachings; fifth, to transform conduct into accumulation. Among these, the first necessity is: A person from a family where all ancestors died by fire thought that fire is only hot and burning. Once, he went to a nomadic monastery and saw a hermit who practiced fire purification, and a white animal called the Fire Mouse, who lived in fire, ate fire as food, and drank fire as drink. Then he thought that fire is not only hot and burning, and thus his attachment was reversed. Similarly, the lower vehicle practitioners hold that afflictions are only the dharma of samsara, and thus they abandon, obstruct, subdue, and transform them. But the secret mantra practitioners say that afflictions themselves are self-awareness, bodhicitta. If they are not abandoned but used as the path, the fruit of Buddhahood can be attained in one lifetime and one body. Therefore, the lower vehicle practitioners are liberated from the attachment that the five poisons are only the dharma of samsara. Second, once duality such as abandonment and acceptance arises, it is elaboration. When one turns away from attachment to duality, the imprints of elaboration are pacified. Third, since afflictions themselves are dharmata, if one realizes this, there is no need to seek the path and the fruit elsewhere, and thus one is certain. Therefore, one has quick intelligence in dharmata. Fourth, this tantric lineage, which possesses the special means of attaining enlightenment without abandoning afflictions, is more excellent than other vehicles, and thus one generates very deep respect. Fifth, by knowing all the actions of body, speech, and mind without obstruction, one perfects the accumulation of merit, and by its essence, afflictions and conceptual thoughts arise as wisdom. Second, the necessity of eliminating others is: Without hatred, self-born wisdom cannot arise; without desire, the wisdom of bliss will not arise in the mindstream; without ignorance, the mind will not abide in the state of non-discrimination; without pride, one cannot turn back to dharmata.
Chinese
如果没有嫉妒，就不会有平等性。第五个问题的答案是：将五毒转化为道有四种考察方式。也就是，如果将一个法，比如嗔恨，应用到自身，那么，心中猛烈生起的嗔恨本身是否就是道？或者，通过理证破斥，使之无自性成立是否就是道？或者，依靠嗔恨，修习对治的慈爱是否就是道？或者，嗔恨止息后，后得的明澈无分别的智慧是否就是道？如果按照第一种说法，那么杀父之子不会被无间罪所染污，反而会获得解脱。如果按照第二种说法，那么就与因明乘没有差别。如果按照第三种说法，虽然承认烦恼是道，但对治也成了道。如果按照第四种说法，那么无明和智慧就成了不同的。所有这些，都不能如愿以偿地通过量成立宗、立宗和周遍，因为经论和理证已经阐明了。那么，这是否正确呢？至尊贡布觉顿释迦益西曾说：第一刹那烦恼猛烈生起时，第二刹那认识到其法性，这就是道。但即便如此，也无法避免最后一种考察的过失。至尊卓普巴认为，烦恼猛烈生起就是道。也就是说，被正确的见解所掌握，在自相续中不颠倒，不执着于烦恼自身的边，具备这三种法之一就是道。如果是这样，那么具备三种法和猛烈生起之间有差别吗？如果没有差别，那么成为道的就不是猛烈生起的烦恼，因为具备三种法。即使是猛烈生起，但也具备三种法，那么就破坏了不同的誓言。如果二者没有差别，那么就会受到第一种考察的过失的影响。因此，我认为应该是这样：将猛烈生起的烦恼作为道。那么，杀父之子岂不是会自然解脱？对此需要考察：是指具备完整而不颠倒的大瑜伽道，并将其作为道的杀父之子吗？还是指除此之外的杀父之子？如果是前者，那么就是所希望的。如果是后者，那么就不周遍，因为那个杀父之子虽然有猛烈生起的嗔恨，但并不是大瑜伽的行者。那么，什么是完整而不颠倒的大瑜伽道呢？知道原因的
English
If there is no jealousy, there will be no equality. The answer to the fifth question is: There are four ways to examine how to transform the five poisons into the path. That is, if a dharma, such as hatred, is applied to oneself, then, is the intense hatred that arises in the mind itself the path? Or, is it the path to refute it through reasoning, so that it is not established as self-existent? Or, is it the path to cultivate loving-kindness as an antidote based on hatred? Or, is the clear and non-conceptual wisdom of the post-attainment after the cessation of hatred the path? If according to the first statement, then the son who killed his father will not be stained by the karma of immediate retribution, but will instead attain liberation. If according to the second statement, then there is no difference from the Hetu-vidya Vehicle. If according to the third statement, although it is admitted that afflictions are the path, the antidote also becomes the path. If according to the fourth statement, then ignorance and wisdom become different. All of these cannot be achieved as desired by establishing the tenet, the proposition, and the pervasion through valid cognition, because the scriptures and reasoning have clarified it. So, is this correct? The venerable Gongbu Kyoton Shakya Yeshe once said: When afflictions arise intensely in the first moment, recognizing their dharmata in the second moment is the path. But even so, the fault of the last examination cannot be avoided. The venerable Drolphukpa believes that the intense arising of afflictions is the path. That is to say, being grasped by the correct view, not being reversed in one's own continuum, not clinging to the edge of the afflictions themselves, and possessing one of these three dharmas is the path. If so, is there a difference between possessing three dharmas and arising intensely? If there is no difference, then what becomes the path is not the intensely arisen affliction, because it possesses three dharmas. Even if it is intensely arisen, it also possesses three dharmas, then the vow of difference is broken. If the two are not different, then it will be affected by the fault of the first examination. Therefore, I think it should be like this: take the intensely arisen affliction as the path. Then, wouldn't the son who killed his father naturally be liberated? This needs to be examined: does it refer to the son who killed his father who possesses the complete and non-reversed Mahayoga path and takes it as the path? Or does it refer to the son who killed his father other than that? If it is the former, then it is what is desired. If it is the latter, then it is not pervasive, because that son who killed his father, although he has intensely arisen hatred, is not a practitioner of Mahayoga. So, what is the complete and non-reversed Mahayoga path? Knowing the cause
Chinese
由于具有通达体性的见解，以缘起显现的体性，通过禅定修习的方法，即使享用烦恼也不会被束缚。如同孔雀以毒为食的瑜伽士，当烦恼猛烈生起时，不会像普通人一样追随烦恼，不会像声闻一样舍弃，不会像自生佛一样阻止，不会像菩萨一样调伏，不会像外密续一样转变，譬如鱼在水中自在游动。这是具相的大瑜伽行者。如果并非如此，只是自诩为密咒士，却不了解隐藏的秘密，如实法性的意义，反而公开邪淫隐藏的秘密，如塔那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和嘎那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等。像这样按照密咒的字面意思行事的人，会堕入无间地狱，新旧密咒的续部中多有阐述。第三，关于接受誓言，分为三部分。第一，简要说明：进入无上密咒之门的瑜伽士，以信乐和能力接受的誓言有五种。第二，详细解释分为三部分。第一，物质的自性是：大便、小便、芒萨（藏文，梵文天城体，梵文罗马拟音，肉），即大肉、甘露，即红莲花，以及剩余的菩提心，这五种。第二，以产生功德而接受的理由是：因为具备自性、本体、力量和加持这四种功德而接受。心本无实物，却显现为身体，五种誓言物存在于身体中，虽然显现却无自性，这是法性自有的自性所成就。五种誓言物无自性，却能生起安乐的智慧，这是有法自有的本体所成就。像这样通过修习来体验，能获得殊胜和共同的成就，这是力量所成就。接受誓言物的瑜伽士，会被诸佛菩萨、佛母和空行母加持，这是加持所成就。如《灰烬续》中所说：一切事物皆是心，离相法界之体性，自性智慧五种乐，无作自然而显现。以智慧禅定和方便法，定能生起力量和能力。安住于此道者，