English
Being free from extremes, in conventional truth, self is like an illusion, and the liberation of beings appears like an optical illusion, but since beings do not exist inherently from the time of appearance, there is no killing, like a dream or an illusion. The appearance of what is to be killed and the killer is merely a false conception of a confused mind, and in reality, the two do not exist as separate entities. As it is said in the Guhyagarbha Tantra: "The nature of illusion is like an optical illusion; there is no life, and no life can be taken. Life is merely a false conception of a person; the two truths are inseparable." And in the Sutra Requested by King Yul Khor Kyong: "Self, others, and life, all beings, appear to be non-existent, their nature is non-dual. There is nothing other than mere inversion; the truly imagined is the nature of illusion." And in the Ratnakuta Sutra: "Just as a magician in the world conjures hundreds of thousands of beings, and even if all those conjurations are killed, there is no killing of those illusions. These beings are of the nature of illusion; there is never any end to them. Those who believe in such infinity have no sensation in this world. Those heroes who say that this is a dharma without inherent existence will pass into nirvana in this world. They enjoy desirable qualities without attachment, and by abandoning attachments, they tame sentient beings. The lords of men benefit sentient beings." Thus it is. Regarding taking what is not given, in this path of secret mantra, all dharmas are inseparable in the two truths, and are not established in reality, nor are they established in name. Just as a magician enjoys the wealth of his own illusion, if one knows that taking the property and wealth of others and the taker are not different, and that their nature is one, then even if one takes what is not given by the manner of taking one's own appearance from one's own appearance, all the dharmas of the three circles of the sign of the object to be taken, the taker, and the cause of taking are primordially pure, and are of the nature of space. As it says in the same text: "Just as an illusionist takes the wealth of illusion with illusion, and uses what is needed as in a dream, there is no karma or ripening for that. Likewise, one should train in this wisdom of attachment and mind, and go to the supreme peace of nirvana, the holy one." Thus it is. Regarding speaking falsely, if there is a special need that turns into benefiting others, how to benefit
Chinese
如果这样说就没有过失。像这样，轮涅所摄的一切法，都是如梦如幻的自性。那些各自所取的名字和词句，也是各自的分别念所暂时安立的，所以是虚假的。如果这样了悟，那么虚假的词句，包括发出者、发出行为、发出对象和发出事物，在法中成立的也仅仅是名字的安立而已，因为声音本身无论内外都不存在，所以是声空无生。近护所问经藏中说： 犹如用布包裹着的婴儿， 显示并说在口中存在， 当看到那布是空的时候， 那个婴儿就会 निश्चित 哭泣。 同样，佛陀不可思议， 对于众生的行为精通且了知者， 了知这些法都是虚假的， 因此向世间显示有和无。 不净行也是如此。烦恼贪欲，当自性分别念转变，在相续中生起乐空无漏的智慧之道时，就没有过失。这是因为，一切法的自性是不执著任何事物，在任何事物和相状中都不成立的空性之实相，证悟到这一点就是执著，即智慧不住于二边。在父续母续双运的智慧中，执著本身没有庸俗的贪欲，这是方便大悲的自性。超越庸俗贪欲，享受乐空无二的智慧，就是清净梵行的巨大执著。积聚宝经中说： 犹如梦幻的自性中， 所显示的男子也是如此， 自性空明无实物， 无业异熟非有无。 因此，贪欲是成佛之道， 自性无别已了知， 因此对于贪欲无执著。 同样，供养任何贪欲， 那就是供养佛陀。 一切门品中说： 贪欲和空性， 二者并非二。 时轮金刚根本续究竟次第中说：以贪欲调伏众生，
English
There is no fault in saying so. Like this, all the dharmas encompassed by samsara and nirvana are of the nature of dreams and illusions. The names and words that are applied to them individually are also false because they are temporarily applied by individual thoughts. If one realizes this, then the false words, including the speaker, the act of speaking, the object of speaking, and the thing spoken about, are not even established as dharmas, but are merely labels, because the sound itself does not exist either internally or externally, and is therefore empty of sound and unborn. In the Treasury of Questions by Nearness: Just as a child is wrapped in cloth, Showing and saying that it exists in the mouth, When one sees that the cloth is empty, That child will cry निश्चित. Likewise, the Buddha is inconceivable, Those who are skilled and knowledgeable in the ways of sentient beings, Knowing that all these dharmas are false, Therefore, they show existence and non-existence to the world. Improper conduct is also like this. When afflictive emotions and desire, the self-nature of conceptualization, are transformed, and the path of bliss-emptiness, uncontaminated wisdom, is generated in the continuum, there is no fault. This is because the nature of all dharmas is non-attachment to anything, and the reality of emptiness, which is not established in any thing or characteristic, is realized as attachment, that is, wisdom does not abide in either extreme. In the wisdom of the union of father and mother, attachment itself does not have vulgar desire, which is the nature of skillful means and great compassion. Transcending vulgar desire, enjoying the wisdom of bliss-emptiness non-duality, is the great attachment of pure conduct. In the Jewel Heap Sutra: Just as in the nature of dreams and illusions, The man shown is also like that, Self-nature is empty, clear, and without substance, Without karma, the ripening is neither existent nor non-existent. Therefore, desire is the path to Buddhahood, Having realized that self-nature is inseparable, Therefore, there is no attachment to desire. Likewise, whatever desire is offered, That is the offering to the Buddha. In the chapter on all doors: Desire and emptiness, The two are not two. In the ultimate tantra of the Kalachakra root tantra: By whatever desire sentient beings are tamed,
Chinese
引导到达有之彼岸。 以何毒束缚众生？ 以毒咒之知识，彼即能夺取疾病。 如是说。《二观察》中说： 如热病所灼伤， 亦以火而煎熬。 如是贪欲之火所灼， 亦以贪欲而得解脱。 庸人不堪之业， 以何与何而束缚？ 若具方便，即以彼， 从有之束缚中得解脱。 贪著令世间束缚， 贪欲即能令解脱。 此颠倒之禅修， 佛与外道皆不知。 如是说。因此，安住于梵行者与具三灌顶之瑜伽士，二者要点相同，因烦恼不染自性故。若以完全不作行为主，则对幼童与不男产生戒律尤为合理。又，若别解脱与三灌顶真实相违，则密咒之所依唯有在家者方为合理。经中说：所依三者中，比丘最胜。又，《律源》中说：一切功德之根本，从圣法《律》中出家，安住于别解脱戒，以皈依三宝之心，先前依止，或现在乐于依止否？如是说故。密咒中说不应舍弃，亦因烦恼于世俗中如幻影，刹那间无常，故自舍自身。于胜义中，以任何事物亦未成立，故即便寻遍亦不可得，故无须舍弃。不退转法轮经中说：无明如虚空，一切法皆无自性。无贪著，亦无嗔恨，我慢与嫉妒皆如幻，本性皆空。有无不可得，远离所依。如是说。《入行论》中说：烦恼不住于境，不住于根等，亦不住于中间。除彼之外亦无，则此等住于何处，损害一切众生？此如幻，故应舍弃于心之恐惧，知此故应勤精进。如是说。原本空性之物，有何可得，有何可失？有何不喜，有何可喜？一切如虚空，愿我等能完全受持。
English
Leads to the other shore of existence. By what poison are sentient beings bound? By the knowledge of the poison mantra, it can take away the disease. Thus it is said. In the 'Two Examinations' it says: Just as being burned by heat, Is also tormented by fire itself. Likewise, being burned by the fire of desire, Is also liberated by desire itself. The deeds of unbearable people, By what and what are they bound? If endowed with skillful means, by that very means, One is liberated from the bonds of existence. Attachment binds the world, Desire itself liberates. This reversed meditation, Buddhas and heretics do not know. Thus it is said. Therefore, the one who abides in celibacy and the yogi with the three empowerments are of one essence, because they are not defiled by the self-nature of afflictions. If non-action in all aspects is the main thing, then it is reasonable for children and hermaphrodites to generate vows especially. Furthermore, if individual liberation and the three empowerments are in actual contradiction, then it would be reasonable for the basis of mantra to be only householders. It is said: Among the three bases, the monk is supreme. Also, in the 'Source of Vows' it says: The root of all qualities, having gone forth from the Vinaya, the sacred Dharma, abiding in the vows of individual liberation, with the mind of taking refuge in the Three Jewels, did you rely on it before, or are you now happy to rely on it? Thus it is said. It is also said in secret mantra that one should not abandon them, because afflictions are like mirages in conventional truth, and they are impermanent for a moment, so they abandon themselves. In ultimate truth, since nothing is established as an entity, even if one searches everywhere, one cannot find it, so there is no need to abandon it. In the 'Sutra of the Wheel of Non-Returning' it says: Ignorance is like the sky, all phenomena are without characteristics. There is no desire, no hatred, pride and jealousy are all like illusions, their nature is empty. Existence and non-existence are not perceived, they are without support. Thus it is said. In the 'Entering the Bodhisattva's Way' it says: Afflictions do not abide in objects, nor in the senses, nor in between. If not other than that, then where do these abide, harming all beings? This is like an illusion, therefore, knowing this, one should abandon fear in the heart and diligently strive. Thus it is said. In this thing that is empty from the beginning, what is there to gain, what is there to lose? What is there to dislike, what is there to like? Everything is like the sky, may I and others completely hold it.
Chinese
如是。若能掌握方便，即是道路之友。如《幻化海》中所说：烦恼道乃大清净，方便之欲为庄严之胜。一切一切皆为嬉戏，迅速转为黑汝嘎之光辉。又如《宝积经》中所说：犹如城市中的不净粪便，对甘蔗田地有益。同样，菩萨的不净粪便，对诸佛之田地的法有益。如是。又，关于如何将烦恼转化为道，贡布哇·觉顿·释迦也协曾说：在第一个刹那，一个烦恼突然生起时，在第二个刹那，通过认识其法性而将其转化为道。然而，那样做并非将烦恼转化为道，因为那是之后的认识才成为道。觉囊派大师索普巴说：当烦恼突然生起时，就将其转化为道。那也需要像证悟一样的把握，不失去自续，不执着于烦恼的自性，具备这三个条件才能将其转化为道，这才是合理的。全知龙钦饶绛巴的观点是：当像嗔恨这样的烦恼突然生起时，在没有被愚痴的障碍遮蔽而成为无记的状态下，清晰明了地显现的那一刻，就将其转化为道。除此之外，像寻求后续认识的对治法等，是延续分别念的心的部分。那时清晰明了的状态本身是安住的部分，所以放下它。而要守护深邃明澈的智慧觉性，那赤裸裸的一刹那。他还说，那嗔恨的清晰强烈，因为没有无记的依靠或支撑，所以最为真实地显现，因此说烦恼是产生智慧的因。如《稀有王经》中所说：修空性不能生出智慧，如果对这个显现执着强烈，从烦恼深重之处显现智慧，譬如大河有孔洞。又如弥勒所说：善与非善的一切业，通过认识它本身而解脱。烦恼即是大智慧，如森林之火般是瑜伽士之友。又如《摄抉择分》中所说：具足广大方便者，烦恼转为菩提之支分。如是。有些人说：如果那样将烦恼转化为道
English
Thus it is. If one grasps the means, it is a friend on the path. As it says in the Māyājāla Ocean: "Afflictions on the path are great purification, the desired qualities of means are the best of ornaments. From playing with all things, one quickly transforms into the glory of Heruka." And as it says in the *Ratnakūṭa*: "Just as the impure waste of cities is beneficial to sugarcane fields, so too is the impure waste of Bodhisattvas beneficial to the Dharma of the Buddhafields." Thus it is. Furthermore, regarding how to take afflictions as the path, Jowo Gongbuwa Kyotön Shakya Yeshe said: "When an affliction suddenly arises in the first moment, one makes it the path by recognizing its nature in the second moment." However, that is not making afflictions the path, because it is the subsequent cognition that becomes the path. Jowo Sangdak Drophukpa said: "One makes afflictions the path when they arise suddenly." And that is, possessing the reckoning of something like realization, not losing one's own continuum, and not clinging to the extreme of one's own afflictions—he said that one makes the path with these three qualities, which is reasonable. The omniscient Longchen Rabjam's view is: "When an affliction like anger suddenly arises, one makes that very moment the path when it appears clearly and vividly without being obscured into an unspecified state by the obscuration of ignorance." Other than that, things like relying on antidotes of subsequent cognition are continuing the proliferation of thoughts in the part of the mind. The clarity of that time itself is the abiding part, so leave it. And cultivate the pristine awareness of deep clarity, that naked instant. He also said that the clear intensity of anger, because it is most truly clear without the support or basis of the unspecified, is taught to be the cause of the arising of affliction-wisdom. As it says in the *Wondrous King*: "Meditating on emptiness will not cause wisdom to arise. If one strongly clings to this appearance, wisdom will arise from the place of great affliction, like a great river with holes." And as Maitri said: "All virtuous and non-virtuous actions are liberated by knowing them as they are. Afflictions are great wisdom, a friend to yogis like fire in the forest." And as it says in the *Compendium of Vehicles*: "For those endowed with great means, afflictions become limbs of enlightenment." Thus it is. Some say: "If one makes afflictions the path in that way,