Chinese
如果以密续方式来说，即使寻找其与其它密续不相符的矛盾之处，除非以与佛陀同等事业的化身成就者们的口诀来衡量这些密续部的意旨，否则，有贪执障碍之辈，若执意以“扭曲、搅乱、隐藏、堆砌”等手段来篡改，那是不行的，因为会堕入过失。总的来说，即使在各自感到满足的密续中，对于黄色女神像，如果认为从中生出白色的水和红色的血，即水性的神，那么神像的颜色属性就无与伦比了；或者，如果是属于莲花部的，那么纯净的女神像也不应是珍贵的；如果从红色明点中燃起拙火，那岂不是像水上燃火一样吗？如果那样，热和冷成为敌对的对治，如果不互相矛盾，那么矛盾就根本不可能存在；如果嗔恨是火的属性，贪欲是水的属性，如果所有这四种都需要改变种类，那么如果要在所有密续中寻找漏洞，就会有对概念不怀疑却对其他事物产生九种恐惧的情况；因此，金刚萨埵和宝生佛的佛母的转移也不知道是谁；由于从颜色、种类和属性的各个方面安立了各种各样的父母本尊，所以情况就是这样；从外在来说，有八微尘聚集等等；从内在来说，由于有对每个元素都具备五种的定解等等，所以有很多可以分析的地方，所以应该将诽谤置于法性的状态中。这样依次变得粗大，器情世界成熟为迷惑的果实，在十二缘起中，从内外相互依存的关系中成熟。《龙钦饶绛巴》中说：“在十二缘起中，轮回从一开始就迷惑。”《龙钦光明藏》中说：“即使讲述多种迷惑的方式，也是五种智慧的展现。如果不认识展现的智慧的自性，就会迷惑于执着事物。”这些已经详细讲述了迷惑的方式。第三个意义是讲述迷惑的果实，从果实迷惑为外境、身体和心三种的方式，按照因的次第讲述，以及其果实是感受六道痛苦的方式两种，从第一个开始，讲述由清净的元素、法界和明觉二者所组成的处境、身体和心的三种果实，各自成就的果实是清净的
English
If explained in terms of tantra, even if seeking contradictions that are incompatible with other tantras, unless the intentions of these tantra sections are measured by the oral instructions of realized beings, emanations who perform activities equal to the Buddhas, others with obscurations of attachment and hindrance should not try to alter them by relying on what is called "twisting, stirring, concealing, and piling up," because it will lead to downfall. In general, even in tantras that make each individual content, regarding the yellow goddess, if one thinks that white water and red blood, a water-like deity, arise from her, then the color attribute of the deity is unparalleled; or, if it belongs to the lotus family, then the pure goddess should not be precious either; if wrathful fire blazes from the red bindu, is it like fire blazing on water? If so, if heat and cold become enemies, if the antidotes do not contradict each other, then contradiction is impossible; if hatred is the element of fire, and desire is the element of water, if all four of these need to change families, then if one is to seek flaws in all the tantras, there will be a situation where one does not doubt concepts but has nine fears about other things; therefore, it is uncertain who the consorts of Vajrasattva and Ratnasambhava are being transferred to; since various fathers and mothers have been established from the perspectives of color, family, and element, that is how it is; outwardly, there are aggregations of eight atoms, etc.; inwardly, since there are many things that can be analyzed, such as the certainty that each element is complete with five, etc., therefore, slander should be placed in the state of dharmata. In this way, gradually becoming coarser, the vessel and essence world ripens as the fruit of delusion, and in the twelve links of dependent origination, it ripens from the internal and external interdependent relationships. As it says in the Longchen Rabjam: "In the twelve links of dependent origination, samsara is deluded from the very beginning." And in the Longchen Nyingthig: "Even if many ways of delusion are explained, it is the display of the five wisdoms. If the nature of the wisdom of display is not known, one is deluded into clinging to things." These have already explained the ways of delusion in detail. The third meaning is explaining the fruit of delusion, from the way the fruit is deluded into the three: environment, body, and mind, explaining according to the order of the causes, and the two ways in which its fruit is experiencing the suffering of the six realms; from the first, explaining the three fruits of the environment, body, and mind, which are composed of pure elements, space, and awareness; the fruits that are individually accomplished are pure.
Chinese
通过区分糟粕，附带讲述产生、散布、平衡、紊乱三者。第一者又分三点：于境中错乱之方式是：佛的净土真实的显现，以及身真实，即从法界中成就，具备智慧三光，真实法身的显现，从心中成就果实，自性和影像，智慧的三光如外在显现于内，由此成就。其中智慧产生身光，以及由此产生自性和影像的方式，之前已经讲述完毕。智慧之光于空明中，无所缘是法身之光，无碍显明是报身之光，种种显现是化身之光。由此，它们在三界的内心成熟为果实。其中，境对于禅定的天神成熟为光明之境，对于无色界的天神成熟为无分别的意之境，对于欲界的天神成熟为粗大的喜乐，对于人们成熟为四大部洲粗大的境，对于三恶道成熟为自显颠倒的境。对于自显相同者，会显现为相同。稍微讲述这些的意义：从智慧之光中，由于执着，五大聚为一体的虚空，在清净的界中，风呈现为金刚交杵之相，其上水的坛城圆形而盘旋，其上地的坛城呈现为方形。在这些的湿润中，遍布的风的力量如火般燃烧。从这些的精华中，珍宝山王和日月等，以及从欲天开始，依次以光芒的形式由下往上形成。从糟粕中，欲界处所的阿修罗等，逐渐产生铁围山等，虽然实际上没有成就，但就像梦境的境相一样，对于一个智慧的境执着为不同，这是：事物本一，心识各异，故见为非实成就。如是，四大成熟为粗大的境，在已经成就的习气之壳中，影像之光也会隐没。如是，产生的次第也是，从法界离戏和法身菩提心二者无别的状态中，由于不认识自性的本性具有者，从本来具有的事业成就智慧的自性之执着，业之风摇动，智慧
English
Through distinguishing the dross, incidentally discussing the arising, scattering, balancing, and disorder of the elements, in three parts. The first part has three points: The way of delusion in the realm is: the actual appearance of the Buddha's pure land, and the actual body, that is, accomplished from the Dharmadhatu, possessing the three lights of wisdom, the actual appearance of the Dharmakaya, accomplished as the fruit of the mind; self-nature and image, the three lights of wisdom appear as the outer within, thus accomplished. Among them, wisdom produces the light of the body, and how self-nature and image arise from it has been explained before. The light of wisdom is in the clear space: without object is the light of the Dharmakaya, unobstructed clarity is the light of the Sambhogakaya, various appearances are the light of the Nirmanakaya. Thus, they ripen into fruits in the minds of the three realms. Among them, the realm ripens into the realm of clear light for the gods of meditation, into the realm of non-conceptual mind for the formless gods, into the gross joy and bliss for the gods of the desire realm, into the gross realm of the four continents for humans, and into the realm of distorted self-appearance for the three lower realms. For those with similar self-appearances, they will appear as similar. Briefly explaining the meaning of these: From the light of wisdom, due to attachment, the five elements gather into one, in the pure realm of space, the wind appears as the form of a vajra cross, on top of it the mandala of water is round and swirling, on top of it the mandala of earth is formed in a square shape. In the moisture of these, the power of the pervading wind blazes like fire. From the essence of these, Mount Meru of jewels and the sun and moon, etc., and starting from the desire gods, gradually form from bottom to top in the form of rays of light. From the dross, the abodes of the desire realm, the Asuras, etc., gradually arise with iron mountains and so on, although they are not actually accomplished, but like the appearance of a dream realm, clinging to one wisdom realm as different, this is: things are one, minds are different, therefore it is seen as not actually accomplished. Thus, the four elements ripen into a gross realm, and in the husk of already accomplished habits, the light of the image will also disappear. Thus, the order of arising is also, from the state of the Dharmadhatu free from elaboration and the Dharmakaya Bodhicitta being inseparable, due to the self-nature possessor not recognizing itself, from the grasping of the nature of accomplishment of originally present action-accomplishing wisdom, the wind of karma stirs, wisdom
Chinese
从五种智慧的界限或自显光明中，由于微细的显现被执着为我，所以俱生无明的执着逐渐粗大，产生了缘起、感觉等。由于这些因缘，对苦乐之境产生取舍的贪嗔痴慢变得稳固或粗大，对于有分别者来说，显现为以地等为基础的层层叠加。法界离戏论，本具的镜智不摇动，依靠后来的三种智慧，也从成就事业之果的次第中产生五行的次第。在《龙钦心髓》中说： “错乱之果即是器情世间，乃是智慧之色五大种，本来就是智慧的游舞，不离不合由于无明，五彩光蕴如果被分析，就会错认为五大种。”又说：“被执为二的五光，不能明亮被四大遮蔽。”又在《广大游戏》中说：“把非有之法执为有，经过分析就错认为外器世间。那就是须弥山王，具有四层阶梯和巨大的山顶，嬉乐海和七重山，诸洲和周围形成，三千世界等诸界。”又在《龙钦光明藏》中说：“那也是错乱的根本，虚空中形成风的十字形，风中形成水的海洋，水中形成地的凝结状，火是风的游舞，所以遍布于三者，风也是一切的助伴。”如是四大依次叠加形成的精华，像手掌大小的烟雾从空中脱落并凝聚，从中脱落了三个帐篷大小的光环。第一个是无色界的，第二个是色界的，第三个是父续母续方便智慧的自性，太阳和月亮，行星和星星。三者中，土星和星星是地的精华，所以在房间里产生；水，月亮是水的精华，所以是清凉的；火，太阳是火的精华，所以是炎热的。三种精华各自区分形成，风是光彩，所以能来回运动，也就是六道众生从欲望之境再次脱落，所以从外器世间开始形成。《广大游戏》中说：“在那里，执着、风、心聚合，进入五大种的空隙中，风心转变为意，具有力量的各种海洋风，在那里产生智慧、温暖、湿润，在那巨大的海洋中，降下甘露精华。”
English
From the realm of the five wisdoms or self-appearing radiance, due to the subtle appearances being grasped as self, the clinging of co-emergent ignorance gradually becomes coarser, and interdependent origination, feelings, etc., arise. Due to these causes, the attachment, aversion, pride, etc., of abandoning and taking in the realms of pleasure and pain become firm or coarse, and for those with conceptualization, it appears as layers stacked upon layers based on the elements of earth, etc. The Dharmadhatu is free from elaboration, the mirror-like wisdom inherent in the ground is unwavering, and relying on the latter three wisdoms, the order of the elements also arises from the order of the fruits of accomplishing activities. In the Longchen Nyingtik, it is said: "The result of delusion is the container and its contents, which are the five elements of wisdom's colors. Originally, they are the play of wisdom itself, inseparable and uncombined due to ignorance. If the five-colored light clusters are analyzed, they will be mistaken for the five elements." It also says: "The five lights grasped as two are obscured by the four elements, unable to be clear." Furthermore, in the Vast Expanse, it is said: "Grasping non-existent phenomena as existent, after analysis, they are mistaken for the external container world. That is Mount Meru, with four levels of steps and a huge summit, the Playful Ocean and the seven mountains, the continents and the surrounding formations, the three thousand worlds, etc., all realms." Also, in the Longchen Clear Light, it is said: "That is also the root of delusion, in space, wind forms in a cross shape, in the wind, water forms into an ocean, in the water, earth forms into a curd-like shape. Fire is the play of wind, so it pervades the three, and wind is also the companion of all." Thus, the essence of the four elements formed in successive layers, a wisp of smoke about the size of a palm fell from the sky and condensed, from which three light circles about the size of tents fell. The first is of the formless realm, the second is of the form realm, and the third is the nature of the father and mother tantras, skillful means and wisdom, the sun and moon, planets and stars. Among the three, Saturn and the stars are the essence of earth, so they arise in the room; water, the moon is the essence of water, so it is cool; fire, the sun is the essence of fire, so it is hot. The three essences are separated and formed, wind is radiance, so it can move back and forth, that is, the six realms of beings fall again from the realm of desire, so it begins to form from the external container world. In the Vast Expanse, it is said: "There, grasping, wind, and mind gather, entering into the gaps of the five elements, the wind-mind transforms into intention, various powerful ocean winds, there arise wisdom, warmth, and moisture, in that vast ocean, the nectar essence descends."