Chinese
因为转变，凡是有同类开端的，也必然有终结。那么，按照你们的观点，力量等功德是从有情的时候就存在，还是会中断呢？确实如此。但我们认为功德以自性无别的方式本来就具备，不认为同类相续有开端。这样具备也不需要承认实际存在，所以没有两种过失。那么是什么呢？只要那个心的无知和不能利益他人的污垢清净了，以其明分就能知晓，就能做到。不是通过创造新的功德之因，从中产生与心的自性和本体不同的功德，像给耳朵戴耳环一样。例如，不承认带锈的金子是美丽的，因为美不美取决于他人所见。当脱离锈迹时，显现的美丽不是新产生的，因为金子的自性永远不会变成锈的本体，所以美丽是金子的自性，而看到美丽是新产生的。同样，当心有污垢时，也不说有智慧、慈悲、能力三者等。当脱离污垢时，这三者的能力也不是自性新产生的，因为智慧、慈悲、能力三者也是唯一的心，而心不是新产生的。然而，那样行事是新获得的。因此，当那个心自身的遮蔽去除时，就说那些能力获得了它。这样说也是黑行论师的观点，显现是心，心是大乐，这是从《秘密真实》中“大乐之智慧，名为火显说”的经文出发，那些本身就是殊胜智慧，存在于内外，三界包括因和非因，除了这个没有其他的。这样认为心之外没有三界，心也被认为是智慧。在二谛的场合区分色等和和合大乐的差别也是黑行论师自己的道歌中所说，空与非空
English
Because of transformation, whatever has a beginning of its kind necessarily has an end. So, according to your view, do qualities such as strength exist from the time of sentient beings, or do they cease? Indeed. But we assert that qualities are inherently present in a manner of inseparable nature, and we do not believe that the continuum of kind has a beginning. Since it is present in that way, there is no need to assert that it actually exists, so there are no two faults. What is it then? It is simply that when the obscurations of that mind, such as ignorance and the inability to benefit others, are purified, then with its clarity it knows and is able to do so. It is not that by creating a new cause of qualities, qualities that are different from the nature and essence of the mind arise from it, like putting earrings on the ears. For example, one does not acknowledge that gold with rust is beautiful, because whether it is beautiful or not depends on what others see. When it is free from rust, the beauty that appears is not newly produced, because the nature of gold never becomes the essence of rust, so beauty is the nature of gold, and seeing beauty is newly produced. Similarly, when the mind is with defilements, one does not say that there are wisdom, compassion, and power, etc. When it is free from defilements, the power of these three is also not a newly produced nature, because wisdom, compassion, and power are also the only mind, and the mind is not newly produced. However, acting in that way is newly attained. Therefore, when the obscurations of that very mind are removed, it is said that those powers have attained it. Saying this is also the view of the Black Practitioner, that appearance is mind, and mind is great bliss, which is based on the scripture from the Secret Reality, "The wisdom of great bliss is manifestly called fire." Those themselves are supreme wisdom, residing within and without, the three realms including cause and non-cause, there is nothing else apart from this. Thus, it is considered that there are no three realms other than the mind, and the mind is also regarded as wisdom. Differentiating the difference between form and the great bliss in the context of the two truths is also stated in the Doha of the Black Practitioner himself, emptiness and non-emptiness.
Chinese
在那二者之中，唉呀！什麼愚癡也沒見到。唯有俱生獨一無二的那個存在。黑行者完全了知。這樣在暫時的意義上，安立有大樂並且沒有能取所取。在極其究竟的階段，快樂的心也是無自性的，顯示了快樂等本質未經觀察時令人愉悅。心性大樂本身也被顯示為自性涅槃，同樣在那裡說道：大樂安住於虛空界，明顯地被稱為極樂。蘊和界以及諸處皆從那裡產生。等等這樣說了，最後說道：從那裡產生之後，也在那裡寂滅。這樣說了，如果不是從本以來就已涅槃，而是後來才涅槃的話，在講述輪迴狀況的時候，在那裡寂滅這樣的詞語是不合理的。輪迴的自性安立為法身也是，在《春之明點》中，引用《桑布紮》的教證說道：自生的本質，極其著名為法身。這樣說了，心從輪迴之時起就是自性涅槃，並且那也是空樂無二，這是已成立的意義。因此，上師們說：黑行者的見解是空樂無二的智慧，這就變成了安住在意義上並且是合理的了。第二，詳細講述脈、氣、明點的體性，講述身、住、壞三者的體性，以及這樣講述的必要。第一，所依為脈的體性，能依為氣和明點的體性。第一，宣說數量，確定本質，斷除疑惑，將那些與本尊的清淨相結合。第一，分類和確定數量二者。第一是，雖然在《嘉沃入胎經》和《俱舍論》等中講述了多種多樣，但這裡不講述，將要講述無上部的自宗。那也是在《總集根本續》第七品中說道：七萬二千數，成為身體的隨行。脈和近脈，那些是安住的所依。一百二十條，被說為主要的脈。脈的
English
In the midst of those two, alas! No ignorance whatsoever is seen. Only the co-emergent, unique one exists. The Black Practitioner fully knows. Thus, in the temporary sense, it is established that there is great bliss and no grasper and grasped. In the extremely ultimate stage, the mind of bliss is also without self-nature, showing that bliss and so on are delightful when their essence is not examined. The very nature of mind, great bliss, is also shown to be naturally nirvana, and it is said there: Great bliss abides in the realm of space, and is manifestly called Sukhavati. The aggregates and elements, and all the sense bases, arise from there. And so on, it is said, and finally it is said: Having arisen from there, it also passes into nirvana there. Thus it is said, if it were not nirvana from the beginning, but only later became nirvana, then when describing the state of samsara, the word 'passes into nirvana there' would be unreasonable. The nature of samsara is also established as the Dharmakaya, and in the 'Essence of Spring', quoting the words of the Samputa, it is said: The nature of the self-arisen, is extremely famous as the Dharmakaya. Thus it is said, the mind is naturally nirvana from the time of samsara, and that is also the non-duality of emptiness and bliss, which is the established meaning. Therefore, the previous lamas said: The view of the Black Practitioner is the wisdom of non-duality of emptiness and clarity, which becomes abiding in meaning and reasonable. Secondly, to explain in detail the nature of channels, winds, and bindus, to explain the nature of the three states of body, dwelling, and destruction, and the necessity of explaining them in this way. First, the basis is the nature of the channels, and the dependent is the nature of the winds and bindus. First, stating the number, determining the essence, cutting off doubts, and combining them with the purity of the deity. First, there are two: classification and determination of number. The first is, although various things are explained in the 'Joyful Entering the Womb Sutra' and the Abhidharma, etc., they are not explained here, but the self-tradition of the Unsurpassed is to be explained. That is also said in the seventh chapter of the Root Tantra: Seventy-two thousand, become the followers of the body. Channels and nearby channels, those are the basis of abiding. One hundred and twenty, are said to be the main channels. The channels of
Chinese
脉和处所，共有二十四之数，这些的中央有三脉，是所依和周遍行。拉拉纳拉等脉，是所有脉的主，因此是其他的所依，如恒河注入印度河一样。如是七万二千脉的主，轮的脉瓣有一百二十，特别是三十二脉，其中的二十四脉，对于作用是主要的，这些的脉根也是三脉，左右二脉也从中央脉生起并融入。其中一百二十脉是：顶轮大乐轮有三十二脉瓣，喉轮受用轮有十六，心间法轮有八，脐轮化身轮有六十四。三十二脉中，八条是最初形成的八脉，即左右中三脉，心间的东方三瓣卷曲脉，右边的当玛脉，后面的钦玛脉，左边的敦莫脉，收摄脉和放散脉，从脐间到喉间缠绕着中脉而住，末端从喉间通过舌根到达舌尖，口朝向脐间并向下垂的一条脉，如是为八。剩余的二十四脉是从心间的八瓣中分出，住在顶轮等二十四处并起作用的缘故，八个脉瓣的每一个都以身语意的差别分出三条脉，第一组八个的每一个分出的意脉八条是：顶轮从不分离脉生出牙齿和指甲，菩提心降临，顶髻从细微形象脉生出头发和体毛，菩提心降临，同样结合：右耳从尖端脉生出皮肤和污垢，后脑勺从左脉生出肉，左耳从短小脉生出筋，眉间从腐烂蛙生脉生出骨头，双眼从禅定脉生出肝脏，双肩从自在脉生出心脏。第二组八个的每一个分出的语脉八条是：双腋窝从过失脉生出眼液，双乳从末端脉生出胆汁，脐间从母脉生出肺，鼻尖
English
The channels and places, their number is twenty-four. In the center of these are the three channels, which are the support and all-pervading. The channels such as Lala and Nara, are the chief of all channels. Therefore, they are the support of others, just as the Ganges flows into the Indus. Thus, the chief of the seventy-two thousand channels, the wheel's petals have one hundred and twenty channels, especially the thirty-two channels. The twenty-four of these are the main ones for functioning. The root of these is also the three channels, and the two, right and left, also arise from and dissolve into the central channel. Among these, the one hundred and twenty channels are: the crown chakra, the great bliss wheel, has thirty-two petals. The throat chakra, the enjoyment wheel, has sixteen. The heart chakra, the dharma wheel, has eight. The navel chakra, the emanation wheel, has sixty-four. Among the thirty-two channels, eight are the eight channels that are formed first, namely the three channels, right, left, and central. The heart's eastern three petals, the curled channel, the right's Dangma channel, the back's Chinma channel, the left's Tummo channel, the gathering channel and the dispersing channel, from the navel to the throat, they are entwined with the central channel and abide there. The end passes from the throat through the root of the tongue to the tip of the tongue. There is a channel whose mouth faces the navel and hangs down, thus there are eight. The remaining twenty-four channels are divided from the heart's eight petals, and they abide in the twenty-four places such as the crown and function. Each of the eight petals divides into three channels with the distinction of body, speech, and mind. The eight mind channels that are divided from each of the first set of eight are: from the non-separating channel in the crown, teeth and nails are produced, and the bodhicitta descends. From the subtle form channel in the crown of the head, hair and body hair are produced, and the bodhicitta descends. Similarly, combine: from the tip channel in the right ear, skin and dirt are produced. From the left channel in the back of the head, flesh is produced. From the short channel in the left ear, tendons are produced. From the rotting frog-born channel in the space between the eyebrows, bones are produced. From the meditation channel in the two eyes, the liver is produced. From the free channel in the two shoulders, the heart is produced. The eight speech channels that are divided from each of the second set of eight are: from the fault channel in the two armpits, eye fluid flows. From the end channel in the two breasts, bile flows. From the mother channel in the navel, the lungs are produced. The tip of the nose
Chinese
从阴道到肠子，从清凉施予者到稻穗，说是股部的肌腱，所有的肌腱，从喉咙热母到胃，从心口倾斜母到膀胱和粪便，从粗糙果到聚集母到界限的尽头。第三个八支是：从每个脉瓣分出的身体的八条脉，从阴部有形母到粘液，从肛门总母到脓，从大腿的脉根肠施予母到血，从两个臀部无过母到灰尘，从八个脚趾聚集母到用脂肪使身体肥胖，以及乳汁和麻醉物，从两个膝盖骨成就母到眼泪，从两个脚踝烹煮母到唾液，从两个膝盖怡喜母到产生鼻涕的菩提心降临。如是，在吉祥真实结合续（梵文：Samputi）中说：在普利拉是不作者母，说是牙齿和指甲降临。光芒持有者是微细形母，同样头发和体毛降临。邬金处是大处，顶端母是完全存在。右耳处存在，皮肤污垢降临母存在。在阿布达是左母，空行母是肉降临母。哪条脉是水脉所处，存在于牛的殊胜给予中，那是用坚硬的方式存在，说是短小母。哪条脉是喜乐自在所处，同样被称为骨骼海龟生母，因为用坚硬之物存在，骨骼之链混乱存在。在天女城堡中哪条脉，说是柔和禅定母，那是恒常肝脏降临，一切都特别存在于身体上。在玛拉瓦是自在母，胜利自在存在于心中。哪条脉是眼睛降临母，存在于欲望母的形象中，形象是想要看见，说是具过母。在奥哲是靠近降临的脉，说是大尾巴。在扎西郭内出现的是，母亲必定伴随肺。在郭夏拉是夜晚本身，肠子的美好链条遍布且降临。在嘎拉嘎是清凉施予母，如实宣说脸上的水脉。热母是胃所在，在拉姆巴嘎中广为人知。尺度本身存在于甘孜，一切都降临粪便。在界限的尽头里面也是，雪地的处所是朗玛的脸，非常美丽。