English
All on earth, gods and asuras are born from this. It means that the nature of mind abides in the original five wisdoms, and its sudden defilements manifest as the minds of the five elements. As the Hevajra says, "The mind is one great thing, manifested in five forms," and the "Five Syllables of Great Emptiness" also refer to this. The mind of the five elements is moistened by the habits of change and ease, so it has the ability to take other coarse elements. Therefore, the mind of the five elements is called the seed of the five great elements, because the coarse elements are born from it. Therefore, the mind takes those seeds of the elements and relies on them to take birth. That is, it is born by relying on taking the collection of other continuums, that is, taking the seed of the mind, and the seed taking the coarse. If we take the example of womb-born beings, as it is said, "When the two roots are combined, with the habit of touching hardness, earth is born from it." Because the mind of the earth element is moistened by change and ease, when the father and mother, at the time of the union of vajra and lotus, experience the dripping ease of the hard earth element, due to the power of similar changes, the earth element of the father and mother's bindu, in the manner of the mixing of the consciousness of the earth element, that consciousness will take the coarse earth element. Similarly, by combining the species, from the form of the bodhicitta semen, the water element will arise. As the father and mother experience the dripping ease of moisture, and the mind of the water element meets, they will take the coarse water element. As it is said, "Movement produces warmth," experiencing the dripping ease of hot warmth, and the mind of the fire element mixes, the coarse fire that can be burned and eaten will truly arise. The bindu moves from its place and goes to the lotus, which is done by the wind, experiencing the dripping ease of the wind, and the mind of the wind mixes, they will take the coarse wind. When the father and mother universally experience the bliss of all changes, and the mind of the intermediate state's space mixes, they will take the coarse space element, thereby obtaining a coarse body endowed with the five elements. Thus, at the very beginning of entering the womb, these five are taken,
Chinese
诸身的舌头和，小舌由津液所生。右边和左边的，眼睛由尘土所生。同样鼻子的两个孔，由呼吸必定产生。同样鼻子的两个孔，必定从空性中产生。同样下方的两个孔，由下泄之气完全产生。同样乳房的两个孔，将由罗睺星产生。同样成双的果实，从下泄之气增长中真实生出。如是说。这样，此论典中清楚地阐述了出生的进入方式。反过来，死亡的方式可以通过暗示来理解，因此论典中没有明确说明。此外，圣天菩萨在《自加持》中说：地等四者和，同样空性四者，作为生和灭的因，被称为八种事物。从光明中产生大空性，从那之中产生方便，从那之中也产生智慧，从那之中产生风，从风中产生火，从火中产生水，从水中产生地，这是众生的产生。地界融入水中，水融入火中，火融入微细界中，风融入心中，心融入心所中，心所融入无明中，那也进入光明中，三有就这样止息。如所说的那样，必须详细了解粗细融入的方式等等。但在《次第五论》的注释中已经解释过了。第二，讲述胜义谛的秘密，胜义谛的自性，有和无的区别，以及显示难以证悟它。第一是：愚昧者认为这些是空性，地水火风和虚空，通过对境的接受和完全的了解，无有加持、平等、俱生的状态，远离一切过失，其中没有一丝罪恶。光明黑者所说。这是说，呼唤着“愚昧者”，作为显现各种缘起的基礎，以及缘起的对境，即身心，以及如何关联的方式，如出生等的转变，这一切都是在任何自性上都不成立的空性。地、水、火、风、空五界，外
English
The tongues of all bodies and the uvula are produced by saliva. The right and left eyes are produced by dust. Similarly, the two nostrils are definitely produced by breath. Similarly, the two nostrils are definitely produced from emptiness. Similarly, the two lower orifices are completely produced by downward-moving air. Similarly, the two orifices of the breasts will be produced by Rahu. Similarly, the twin fruits truly arise from the increase of downward-moving air. Thus it is said. In this way, the manner of entering into birth is clearly stated in this treatise. Conversely, the manner of death can be understood by implication, so it is not explicitly stated in the treatise. Furthermore, Arya Deva says in "Self-Blessing": The four elements, earth and so on, and similarly the four empties, as the cause of birth and destruction, are called the eight things. From luminosity arises great emptiness, from that arises skillful means, from that also arises wisdom, from that arises wind, from wind arises fire, from fire arises water, from water arises earth, this is the arising of sentient beings. The earth element dissolves into water, water dissolves into fire, fire dissolves into the subtle element, wind dissolves into mind, mind dissolves into mental factors, mental factors dissolve into ignorance, that also goes into luminosity, the three realms thus cease. As it is said, one must understand in detail the manner of dissolving the gross and subtle, etc. But it has already been explained in the commentary on the Five Stages. Second, explaining the secret of ultimate truth, the nature of ultimate truth, the distinction between existence and non-existence, and showing that it is difficult to realize it. The first is: The deluded think these are emptiness, earth, water, fire, wind, and space, through the acceptance and complete understanding of objects, the state of unblessed, equality, and co-emergence, free from all faults, in which there is not a single sin. Spoken by the Clear Black One. This is to say, calling out "deluded ones," as the basis for the appearance of various interdependent originations, and the objects of interdependent origination, namely body and mind, and the manner of how they are related, such as the transformations of birth and so on, all of these are emptiness that does not exist in any self-nature. The elements of earth, water, fire, wind, and space, the outer
Chinese
所有显现为嬉戏之物的这些，是境之识，即执持外境为所取义的习气之识，其力量强大且稳固。要完全知晓，这是因为清晰地显现并转变为外境所取义而显现的。关于“转变为”的意义，也有解释为先前不明显而隐藏，如同显现出来一般。虽然在意义上没有矛盾，但从词语的角度来看并不好，似乎与梵语词汇也不相符，并且与藏语的术语相矛盾，因为“བླངས་པ་（blangs pa，拿取）”和“བསླངས་པ་（bslangs pa，唤起）”的术语意义不同。因此，“བླངས་པ་（blangs pa，拿取）”的意义是所取能取。毗卢遮那说：“知晓转变为识之境。”这样翻译。如此一来，就是远离了一切所取之法。不仅如此，也没有能取心所的波浪，波浪的意义是各种变化和生灭、出现和消失的各种现象。因此，能取的自性也不成立，是远离二元对立和一切戏论的。大乐是俱生平等性，也就是进入了原始的本来状态。在注释中说：“此处解释为地等在鼻孔中流动的地风之坛城等，无波浪解释为无风的出入，平等解释为超越宝瓶气等，是对风融入的解释等，因为偏离了当下的意义，所以认为不好。”那俱生之自性，是与涵盖二障的一切过患从一开始就分离的。因此，将俱生作为瑜伽，不是感受痛苦之因的罪恶，也不是产生轮回安乐的福德，而是唯有解脱之因的无漏功德。修持俱生者，并非罪恶也非福德，因为你的对境，胜义俱生之上，罪恶和福德一丝一毫也不成立。未曾有能取所取之显现，未曾被一切过患所染污的，原始俱生的大乐，就是所知之自性实相，这是我黑行者所说的。对于那些自诩为大乘者的人们，法界
English
All these that appear as objects of play, are the mind of the object, that is, the habitual mind that grasps external objects as objects to be grasped, whose power is great and stable. Know fully that it appears as an object to be grasped because it has been clearly manifested and transformed into an object to be grasped. Regarding the meaning of "transformed into," there are also explanations that it was previously unclear and hidden, as if it had appeared. Although there is no contradiction in meaning, it is not good from the point of view of words, and it does not seem to correspond to Sanskrit terms, and it contradicts Tibetan terminology, because the terms "blangs pa" (to take) and "bslangs pa" (to arouse) have different meanings. Therefore, the meaning of "blangs pa" (to take) is the grasped and the grasper. Vairochana said, "Know that it is transformed into the object of consciousness." Thus it is translated. In this way, it is separated from all objects to be grasped. Moreover, there are no waves of grasping mental factors, the meaning of waves is various changes and various phenomena of arising and ceasing, appearing and disappearing. Therefore, the nature of grasping is also not established, it is free from duality and all elaboration. Great bliss is the co-emergent equality, that is, entering the original, primordial state. In the commentary it says, "Here, explaining the mandala of earth and wind, etc., which flow in the nostrils, etc., explaining the absence of waves as the absence of wind entering and exiting, explaining equality as transcending vase breathing, etc., as an explanation of the absorption of wind, etc., because it deviates from the meaning of the present situation, it is not considered good." That co-emergent nature is from the beginning separated from all faults encompassed by the two obscurations. Therefore, practicing yoga on that co-emergent is not sin, which is the cause of experiencing suffering, nor is it merit, which produces the happiness of samsara, but only the faultless virtue that is the cause of liberation. Meditating on the co-emergent is neither sin nor merit, because on your object, the ultimate co-emergent, neither sin nor merit is established in the slightest. This great bliss of the primordial co-emergent, which has never had the appearance of grasper and grasped, and has never been stained by all faults, is the nature of the knowable reality, so said I, the Black Practitioner. For those who claim to be Mahayana practitioners, the Dharmadhatu
Chinese
我也似乎认为这是以无遮遣的特征为特征的。 还有人说是双运，有人说是唯有智慧。 虽然想要不被自性遮蔽所染污，但对于那些嫉妒具有功德的人来说，要知道对于所知来说不可能的事情是不能作为辩论依据的。 自性之实相或法界或胜义谛，或无二之智慧，或如来藏等等，各自随顺所欲或所承认的，作为有法，具有一切功德，因为你不会被任何过失所染污。 这具有周遍性，因为不具有功德本身就是过失。 因此，不具有功德就是过失的自性。 如果应用于一个基上，法界，作为有法，你没有被不知晓处与非处的遮蔽所染污是不成立的，因为你不知晓处与非处。 如果认为这不能被物质等所决定，那么在此以理智进行分析的时候，即使不承认物质是自相，暂时也先这样放着。 恒常的事物以及非事物，作为有法，是具有如是遮蔽的，因为你是遮蔽的自性，因为这仅仅是由错觉所安立的。 由此可以表明，遮蔽自性上是不存在的。 一般来说，如果认为法界有遮蔽，那么就会成立具有一切自性功德，因为远离一切自性过失。 如果承认这样，那么就成立了我们的观点。 再次，法界，作为有法，你具有妙相好，因为你没有被阻碍妙相好产生的遮蔽所染污。 并且，即使没有被遮蔽所染污，也因为积累了获得之因。 如果认为没有，那么按照我们的观点，这是本初的功德，即使不需要积累获得之因，暂时也先对你这样说。 那么，这，作为有法，被阻碍获得它的遮蔽的过患所染污是不成立的，因为没有成办获得之因，凡是没有成办的就是过失。 这对你来说是无法驳斥的，如果想要将这个推论反过来推向我们，那么我们就是妙相好
English
I also seem to think that this is characterized by negation. There are also those who call it union, and some say it is only wisdom. Although wanting not to be defiled by the obscuration of self-nature, for those who are jealous of those who have virtues, know that what is impossible for the knowable cannot be used as a basis for debate. The reality of self-nature or the realm of phenomena or the ultimate truth, or the non-dual wisdom, or the essence of the Buddha, etc., each according to what is desired or acknowledged, as the subject, has all the virtues, because you will not be defiled by any faults. This has pervasiveness, because not having virtue itself is a fault. Therefore, not having virtue is the nature of fault. If applied to one basis, the realm of phenomena, as the subject, it is not established that you are not defiled by the obscuration of not knowing what is and is not, because you do not know what is and is not. If it is thought that this cannot be determined by matter, etc., then at this time of analyzing with reason, even if matter is not acknowledged as self-characterized, let it be temporarily left like this. Constant things and non-things, as the subject, have such obscurations, because you are the nature of obscuration, because this is only established by illusion. This shows that obscuration does not exist in its own nature. In general, if it is thought that the realm of phenomena has obscuration, then it will be established that it has all the virtues of self-nature, because it is free from all the faults of self-nature. If you admit this, then our view is established. Again, the realm of phenomena, as the subject, you have excellent marks and signs, because you are not defiled by the obscuration that hinders the arising of excellent marks and signs. And, even if not defiled by obscuration, it is also because the cause of obtaining is accumulated. If it is thought that there is not, then according to our view, this is the original virtue, even if it is not necessary to accumulate the cause of obtaining, temporarily say this to you first. Then, this, as the subject, is not established as being defiled by the fault of the obscuration that hinders obtaining it, because the cause of obtaining has not been accomplished, and whatever has not been accomplished is a fault. This is impossible for you to refute, and if you want to turn this inference back to us, then we are the excellent marks and signs