English
Emptiness exists continuously. Because there is no self established in that empty awareness, selflessness exists continuously. As soon as that is not established, the nature of self-liberated, self-illuminating, non-conceptual Dharma continuously exists where self-grasping is liberated in its own place. That Dharma nature does not make the Buddhas noble, nor does it make sentient beings base. That Dharma nature does not arrange the Buddhas above as good, nor does it arrange the sentient beings below as bad, nor does it arrange the intermediate practitioners as mediocre. Because awareness abides equally in the extent of its pervasiveness, it exists without ceasing from equality itself. In the state of the equality of Dharma nature, all Dharmas exist continuously as self-liberated. Therefore, I am not established as self, as it is said in the "Six Meanings": "If the nature of the mind is sought but not found, it cannot be pointed out to others as being like this." Therefore, with complete certainty, having believed that self is not established in body, speech, and mind, when awareness abides in its own way in a state free from self-grasping, that which becomes manifest is the Dharmakaya. Thus, that which one's own mind does not see, and others do not see, is called selflessness. Thus, to the extent that the aggregates and the mind are selfless, all appearances of external objects, such as mountains, valleys, houses, enemies, and friends, cannot possibly be established. Selflessness is known by implication. Furthermore, these external objects are also impermanent, because this vessel world has formation, abiding, destruction, and emptiness, so ultimately it is impermanent. Because the temporary four seasons have change and alteration, they are also selfless. The sentient beings, the essence, have birth, old age, sickness, and death, so ultimately they are impermanent. Because the temporary has change, it is selfless. Thus, the essence is selfless, that way of being. If one recognizes it and does not recognize it with conceptual thought, then ignorance naturally dissipates, the cause of samsara is exhausted, and confusion is averted. Secondly, the general cause of samsara is desirable qualities and the five poisons. Therefore, desirable qualities are self-liberated, and the five poisons are recognized as Dharma nature, thereby transforming them into self-liberation. Among these, the five desirable qualities are identified as the forms seen by the eye, and so on. That is, for beings, whatever desirable quality arises, it becomes a cause of samsara due to the five poisons or the three poisons, etc. For a person who reverses confusion, when a form appears in the field of the eye, even if good and bad are clearly distinguished, just by looking at it, it is merely an appearance of the mind, and for the mind
Chinese
因为自性不成立，所以显现的色相与空性无别而自然解脱，了知觉性自显的色身与空性无别。因此，四者都会转变，要了知耳朵的对境是声音，鼻子的对境是气味，舌头的对境是味道，身体的对境是所触。因此，五种妙欲在自身解脱，遣除违缘。五毒认知为法性是，五毒的认知和认知为法性二者中，认知是要通过因缘的时机来了解，其中自续者是，首先失去羞耻和顾忌，中间与五毒相伴，最后期待赞扬。这是自续者。那么，是舍弃它吗？是净化它吗？是转变它吗？是驾驭它吗？舍弃不能舍弃，净化不能清净，转变不能改变，驾驭不能聚集，而是认知为法性。那又是怎样的呢？比如一个屋主的菜园里长出一个毒苗，主人说菜园里长了毒，连根带土用大象和水牛搬到外面的海里去，说着就舍弃了。一个医生来了，说把菜园的毒拔掉，一直搬到海里也不行，大象和水牛也很可怜，把这个菜园用水浸泡，把毒彻底清除，连针尖大小的根也不留，煮了之后毒性就不会发作了，说着就净化了。一个咒师说，不像主人那样，也不像医生那样把树苗一点点煮掉，我念咒语，对心风和寒症也有用，说着就把毒转变成药了。孔雀我说，不像主人和医生那样，也不像咒师那样把头都念烂了也很难，我习惯了毒，吃了就行了，说着就驾驭了毒。菜园说，我长药也好，长了也没有什么可高兴的，长毒也好，长了我自己心里也没有什么不高兴的，说着，两个都在它自己里面，所以没有舍弃和取舍。比如像菜园一样的处所，生起烦恼五毒，像主人一样的声闻缘觉的智慧无法容纳，像对待敌人和荆棘一样看待，把慈爱作为嗔恨的对治，把不净作为贪欲的对治，把愚痴的对治
English
Because self-nature is not established, the appearance of form is naturally liberated as inseparable from emptiness, and one knows that the appearance of the body, which is the self-manifestation of awareness, is inseparable from emptiness. Therefore, all four transform: one should know that the object of the ear is sound, the object of the nose is smell, the object of the tongue is taste, and the object of the body is touch. Therefore, the five desirable qualities are liberated in their own place, reversing obstacles. Recognizing the five poisons as the nature of reality involves two aspects: recognizing the five poisons and recognizing them as the nature of reality. Recognition should be understood through the circumstances of conditions. Furthermore, the self-sustaining individual is one who initially loses shame and embarrassment, then is accompanied by the five poisons, and finally looks for praise. That is the self-sustaining individual. So, should one abandon it? Purify it? Transform it? Or control it? Abandoning does not abandon, purifying does not purify, transforming does not transform, and controlling does not gather; rather, one recognizes it as the nature of reality. How is that? For example, a poisonous sprout grows in the vegetable garden of a householder. The owner says, "Poison has grown in the garden, so load it, soil and all, onto elephants and buffalo and take it to the outer ocean," and thus abandons it. A doctor comes and says, "Removing the poison from the garden and carrying it all the way to the ocean is not feasible. The elephants and buffalo are also pitiable. This garden should be soaked with water to completely remove the poison, leaving not even a needle-tip-sized root. Boiling it will prevent the poison's effects from arising," and thus purifies it. A mantra practitioner says, "I am not like the owner, nor do I need to boil the saplings bit by bit like the doctor. I will recite mantras, which are also effective for heart wind and cold ailments," and thus transforms the poison into medicine. A peacock says, "I am not like the owner or the doctor, nor is it necessary to recite mantras until one's head rots, like the mantra practitioner. I am accustomed to poison, so eating it is enough," and thus controls the poison. The garden says, "Whether medicine grows in me or not, I have no reason to be happy. Whether poison grows or not, I have no reason to be unhappy in my own mind." Thus, both reside within itself, so there is no abandonment or adoption. Similarly, in the state of reality, which is like the garden, when the five afflictive emotions arise, the wisdom of the Hearers and Solitary Realizers, like the owner, cannot accommodate them. They view them as enemies and thorns, and apply love as the antidote to hatred, unattractiveness as the antidote to desire, and the antidote to ignorance
Chinese
通过观修缘起而断除，但这也不过是转变了五毒的处所而已。 如同医生的菩萨说：断除与不断除，胜义的自性中没有五毒成立。世俗如幻化般显现为五毒，将胜义融入于离戏中，但这仍然是以胜义的善良看待世俗的恶劣，没有从二取中解脱。 如同孔雀般的内密瑜伽士说：转变并不会改变，烦恼自与共宣说，不错认体性而了悟其义，转为完全清净之道。因此，如果不错认地了悟五毒的体性，就是完全清净之道，这样来掌握。但这也没有从二取中解脱。 如同园丁的大圆满行者说：五毒生起也任其生起，智慧生起也任其生起，五毒即是智慧，将五毒认知为法性。那又是如何认知呢？当嗔恨猛烈生起时，就那样看着它，心性安住于自显现中，是显现的法性。它也安住于离于执著的状态中，是空性的法性。显现为嗔恨与不生同时存在，是无二的法性。如此，当嗔恨生起时，将视线转回内在，嗔恨就解脱为法性。以此类推，无论生起什么烦恼，都解脱为法性，无论生起什么烦恼，都安住于法性中。 或者说，嗔恨如箭般射出，如弓般弯曲，称为“原位放置”。如箭般射出是指，嗔恨生起时，心随逐于心，任其发展，找不到去处。如弓般弯曲是指，在那里找不到去处，理解到心，并看着它自己，找不到执著。原位放置是指，如此显现却无执著的状态中，安住于自性中，从烦恼嗔恨的角度，生起明空无二的见修行合一的境界。以此类推，适用于所有五毒。
English
By meditating on dependent origination and abandoning, but even that only changed the location of the five poisons. Like a doctor, a Bodhisattva says: Whether abandoning or not abandoning, the five poisons do not exist in the nature of ultimate truth. In conventional illusion, they appear as five poisons. Integrating ultimate truth into freedom from elaboration, but even that is still looking at conventional negativity with ultimate goodness, not liberated from dualistic grasping. Like a peacock, an inner secret mantra practitioner says: Transforming does not change. Explaining afflictions as self and general, understanding the meaning without mistaking the characteristics, transforms into the path of complete purification. Therefore, if one understands the characteristics of the five poisons without mistaking them, it is the path of complete purification, thus mastering it. But even that is not liberated from dualistic grasping. Like a gardener, a Dzogchen practitioner says: If the five poisons arise, let them arise; if wisdom arises, let it arise. The five poisons themselves are wisdom, recognizing the five poisons as dharmata. How does one recognize them? When anger arises intensely, look directly at it. Mind itself abides in self-appearance, which is the dharmata of appearance. It also abides free from grasping, which is the dharmata of emptiness. Appearing as anger and non-arising exist simultaneously, which is the dharmata of non-duality. Thus, when anger arises, turning the gaze inward, anger is liberated into dharmata. Similarly, whatever affliction arises, it is liberated into dharmata; whatever affliction arises, it abides in dharmata. Or, anger is shot like an arrow, bent like a bow, called "leaving it in place." Shooting like an arrow means that when anger arises, the mind follows the mind, letting it go, not finding a place to go. Bending like a bow means that not finding a place to go, understanding the mind, and looking at it itself, not finding grasping. Leaving it in place means that in such a state of appearance without grasping, abiding in its own state, from the perspective of the affliction of anger, a single session of the view and meditation of clarity and emptiness inseparable arises. Similarly, apply this to all five poisons.
Chinese
唉！显空无二的见修行，一次又一次地生起，无论生起什么烦恼，都解脱于法性中。像这样，无论生起什么烦恼和分别念，都不要散乱，用正念抓住它。最好是烦恼被压制住，不再生起。中等是摧毁烦恼的萌芽，比如在石头上落下雪，虽然下得很大，但很快就融化了。烦恼生起和忆念法性是同时的。最下等是随烦恼而转，在生起五毒的时候，任其自然，然后做一些善行来弥补，但效果不大。像这样，五毒解脱于法性中，轮回总的因，五毒也解脱于法性中。第三，将作为生于天界的因的善，以及寂静和粗猛之法，介绍为普贤王如来，并不作取舍地遮止，这是将作为生于心识的因的善，以及寂静和粗猛之法，介绍为普贤王如来，并不作取舍地遮止。此心性普贤王如来，于任何显现都不受阻碍，若执著于他显现的觉受则会迷惑，若证悟自显现则能遮止轮回的边际。因此，将（心性的）本性力用、迷惑的方式，以及遮止迷惑的方法进行介绍。本性是，通过“此心性普贤王如来”来指示，也就是自己的心性安住于脱离好坏和扬弃取舍之边的广大平等中。比如，在这块土地上，如果所有具德的善知识、国王、住持和地方上的大人物都来了，它也不会说：“因为你们这些好人来到我的上面，我感到非常荣幸。”当狗、猪、麻风病人和乞丐等离开时，它也不会说：“你们这些肮脏的东西，不准到我上面来。”同样，即使用金银珠宝和丝绸填满这块土地，它也不会感到高兴。即使充满狗屎和各种不干净的东西，它也不会感到不高兴。即使挖掘这块土地，它也无所谓。即使用水冲刷它，也无所谓。即使用风吹它，也无所谓。即使在这上面进行激烈的争斗，它也无所谓。因为它安住于广大的平等性中。同样，对于此心性普贤王如来，即使涅槃的法身和智慧的显现生起，也不会执著于接受和修证。对于轮回的法和痛苦，内外情器