In the five Buddha family scheme, irshya is read as the confused form of all accomplishing wisdom, associated with Amoghasiddhi and the karma family in the north, the awakened quality concerned with completing action effectively and without obstruction. Envy, on this account, arises when the mind perceives another's accomplishment and, rather than recognising in it the same capacity it already possesses, contracts into comparison and a sense of being outdone, mistaking a shared capability for a scarce one that another has taken. Tibetan teaching presents the transformation as a matter of recognising activity itself as the shared ground: where irshya sees a competitor who has succeeded at one's own expense, the wisdom it distorts sees action succeeding, full stop, a success available in the same field the envious mind occupies rather than a loss to it.
Practically, Vajrayana manuals pair this recognition with more ordinary ethical training in rejoicing, mudita, cultivating active delight in others' good fortune as a direct rehearsal of the same shift in view, a practice already present in earlier Buddhist lists of the four immeasurables and one the tantric reading inherits rather than replaces. The pairing of the fifth poison with the wisdom of completed action gives irshya a resolution distinct from the other four: not a stillness or an equality to be recognised, but participation in the very accomplishment it had mistaken for a rival's exclusive gain.