English
Respects were offered. The holy doctor spoke thus: Self-originated, pure from the beginning, medicine compounded from eight thousand roots. Like this, the very one who shows the supreme of medicine also correctly answered Kala's question without error. Thus he spoke, self-originated medicine has outer, inner, and secret aspects, here the inner and secret aspects are definite. The very source of the five defiled substances of the inner is the five elements themselves, the secret is the very self-knowing bodhicitta, which from the beginning is not produced by causes and conditions, but arises spontaneously and is completely pure from the faults of the extremes. From the Vajrasattva Magical Net Tantra: The characteristic of the cause is pure, these are the five great outer elements. The cause itself is one's own mind, therefore, the great elements are pure from the cause. The result is completely pure, it is the bones of all sentient beings, it is the vajra bodhicitta, and the flesh is the red blood of the lotus. Excrement, urine, saffron water, each dwells purely in its own body. This is the meaning of what was said. Therefore, the secret mind is the great doctor who realizes the non-duality of clarity and emptiness from the root of the eight aggregates of consciousness. The eight aggregates themselves are the very essence of the five families and the five wisdoms. The eight roots of the bodhicitta within are: the father's four sources and the mother's four places. Thus, even mamsa and so on, appear as eight roots, and the nectar that is a mixture of the thousand branches that arise from the appearances is, from the beginning, the very nature of the five families and the five wisdoms. From the Great Nectar Tantra: Excrement is golden in color, it is Vairochana. Since bodhicitta is white, mamsa is the wish-fulfilling blue. Blood is red because it is without attachment, urine is green in color because it purifies. Thus it was said. Therefore, the substances of the five wisdoms are the basis for accomplishing siddhis, therefore they are substances. Therefore, the meaning should only belong to the inner aspect. Thus, by the blessing that liberates from as many conceptual thoughts as there are of clean and unclean and so on, the reason for liberating beings is that the very great nectar also cuts the root of the five poisons. Having said this, he remained without saying anything in order to examine Kala's level of realization. Then again, Kala the Black One again requested: It arises from itself, it does not arise from others. It only exhausts the essence and the dregs, the eight roots and
Chinese
“肢分千”等语，迦罗又进言禀告，此事与自己所欲领悟的意义相悖：五种圣物乃自身所生，非他生而是自生。它们只是由四大元素和饮食的精华与糟粕所构成，除此之外别无他物。从纯净的自性中，生出内外各八条脉络，以及千条肢分的根本和分支。将两者结合，便能最终达到智慧和五种姓的果位。当时，聚集在那里的圣者，具足智慧和方便的您，宣说了这解脱执着的方法。这些话语表达了当时对导师的敬意以及消除迦罗疑惑的方式。导师，秘密主之子，神圣的楞伽，您身处此会众之中，为了回应迦罗的执着，您说道：身体排出的污垢，如粪便和尿液等，是由身体的四大元素和持续不断的饮食所产生的。因此，迦罗您所说的“非自生”是错误的。以放血和消除障碍的方式，说明五种圣物并非自生。黑色的迦罗又说：“如果真是这样，那就自相矛盾了。”这些话语是迦罗向他的法友楞伽询问其含义，字面意义如此。神圣者亲自回答：“不依赖因和缘。”楞伽回答说：凡是不由因缘所生的法，就不是由他所生，也不是造作的，因此一定是自生的。黑色的迦罗这样说道。黑色的迦罗再次回答说：五种烦恼和被贬低的圣物，因为特意舍弃而不舍弃，从自身的时间流逝中产生的法，因为没有从他而生的因果，所以说这些法和五种圣物是自生的。对此，他说：“不舍弃和接受的法。”楞伽回答说，如果像你所说，五种烦恼和五种圣物都只从自身产生，那么在任何时候，我和最初的聚集都没有，那么最终也不可能分离。身体的元素和饮食的衰
English
The words "thousand limbs," etc., Kala again reported, conveying that this matter was contrary to the meaning he wished to understand: The five sacred substances are born from one's own body, not other-born but self-born. They are merely composed of the essence and dross of the four elements and food, and nothing else. From the pure self-nature, eight inner and eight outer channels arise, as well as the root and branches of the thousand limbs. Combining the two, one will ultimately attain the state of wisdom and the five families. At that time, the holy one gathered there, you who possess wisdom and skillful means, spoke this method of liberating attachment. These words expressed the respect for the teacher at that time and the way to dispel Kala's doubts. Teacher, son of the secret lord, sacred Lanka, since you are present in this assembly, in response to Kala's attachment, you said: The impurities excreted from the body, such as feces and urine, are produced from the four elements of the body and the constant intake of food. Therefore, what you, Kala, said, "not self-born," is wrong. By way of bloodletting and eliminating obstacles, it is explained that the five sacred substances are not self-born. The black Kala then said, "If that is so, then it is contradictory." These words are Kala asking his Dharma friend Lanka about its meaning, the literal meaning is thus. The sacred one himself replied, "Not relying on cause and condition." Lanka replied: Whatever Dharma is not produced by cause and condition, is not born from another, nor is it created, therefore it must be self-born. The black Kala said this. The black Kala again replied: The five afflictions and the debased sacred substances, because they are intentionally abandoned and not abandoned, the Dharma that arises from the passage of time from oneself, because there is no cause and effect born from another, therefore it is said that these Dharmas and the five sacred substances are self-born. To this, he said, "The Dharma of not abandoning and accepting." Lanka replied, if, as you say, the five afflictions and the five sacred substances all arise only from oneself, then at any time, I and the initial gathering do not exist, then ultimately it is impossible to separate. The elements of the body and the decline of food
Chinese
那些中断和死亡的事物，因为中断并且不从我这里产生，所以回答说不真实。对此，像这样说：“黑时再次取回。” 楞伽的谈话中，黑时回答说：五种排泄物是精华甘露，因此能够分别进行各种事业，大便能抵抗毒药，大肉能抵抗麻风病，莲花红能抵抗癫痫，其他能抵抗寒冷，菩提心能抵抗热病，尿液能抵抗象鼻肿胀，因为具有成就五种姓的力量，所以名声和利益不相违背，因此被称为甘露而回答。对此，这里这样说：“殊胜的圣友取回它。” 楞伽回答说：法友黑时，你不是那样，一般来说，甘露那样出名和称说，是由两个词义组成的，即病人痊愈和死者复活。你的甘露不具备那两种作用，所以不是，这样说了。为什么呢？如果具备那些，就无法看到自己的延续中断。说了那些之后，回答说：“黑时再次取回。” 就像字面意思一样，因为在胜者的教言中被称为甘露而回答。对此，圣者这样说：“如果确定是佛的誓言。” 等等，楞伽回答说，如果确定是胜者的意愿，那么胜者的意愿没有分离，所以五种誓言物首先作为誓言接受，直到最后现证菩提之间都必须具备并且不分离。这个在产生和饮食的延续中断时，因为不产生而停止，所以是不真实的，并且最终获得漏尽的成就后，因为不产生，所以也是不真实的，这样回答了。对此，黑时这样说：“我成为常恒者。” 黑时回答说，因为我是常恒者，所以五种誓言物也是常恒的，不会分离，不会因为耗尽而分离。对此，圣者这样说，楞伽回答说：外在的五种漏泄物，内在的漏泄物烦恼，以及证悟，在证悟真如的时刻，内外全部耗尽并且分离，因此十地和
English
Those things that are interrupted and die, because they are interrupted and do not arise from me, therefore, the answer is that they are not true. To this, it is said like this: "Black Time takes it back again." In the conversation of Lanka, Black Time replied: The five excretions are the essence of nectar, therefore they are able to perform various actions separately, feces can resist poison, large meat can resist leprosy, lotus blood can resist epilepsy, others can resist cold, Bodhicitta can resist fever, urine can resist elephant trunk swelling, because it has the power to accomplish the five lineages, so fame and benefit are not contradictory, therefore it is called nectar and answered. To this, here it is said like this: "The supreme holy friend takes it back." Lanka replied: Dharma friend Black Time, you are not like that, generally speaking, nectar is so famous and called, it is composed of two meanings, namely, the sick are healed and the dead are resurrected. Your nectar does not have those two functions, so it is not, so it is said. Why is that? If they are possessed, one cannot see the interruption of one's own continuity. After saying those things, the answer is: "Black Time takes it back again." Just like the literal meaning, because it is called nectar in the teachings of the Victorious One, it is answered. To this, the Holy One says like this: "If it is certain that it is the Buddha's vow." And so on, Lanka replied, if it is certain that it is the Victorious One's intention, then the Victorious One's intention has no separation, so the five vow substances are first accepted as vows, and until the final realization of enlightenment, they must be possessed and not separated. This is not true because it does not arise and ceases when the continuity of arising and eating is interrupted, and it is also not true because it does not arise after finally attaining the accomplishment of the exhaustion of outflows, so it is answered. To this, Black Time says like this: "I have become eternal." Black Time replied, because I am eternal, so the five vow substances are also eternal, they will not be separated, and they will not be separated because they are exhausted. To this, the Holy One says like this, Lanka replied: The five external outflows, the internal outflows, afflictions, and realizations, at the moment of realizing Suchness, all internal and external are exhausted and separated, therefore the ten grounds and
Chinese
安住于解脱道的十地，所有同时证悟者知晓且远离，更何况其他？如果色界是显现的城市，无色界也没有大小便的漏失，又怎能不与我分离呢？于是作了回答。对此，迦罗如此说道。这些是迦罗的回答：如果五种誓言物不是真正的甘露，那么我说的话如果相违，是否与您所说的诸法平等性以及您的誓言相违背呢？于是他问道。对此，圣者如此说道：不普遍混合，不为人知。等等，楞伽回答说：如果不理解诸法不混合的体性，只是心中想着美好的词句“平等性”，并坚信一切法都是普遍美好的，那么这些人会堕入无色界和外道。为什么呢？虽然一切圆满皆平等，但未混合也普遍显现。等等，诸法自性大圆点，在法身自性中无有大小，但善恶各自未混合的显现也未停止。因此，如果不理解未混合的意义，而以圆满的方式行事，那就是口头上有见解，心中却没有，行为粗糙就是邪见，因为已经进入恶趣的行列。大秘密乘的词语和声音，一个非一个，各自显现。这些是说，象征大乘的词语和声音，一个意义有多种声音，一个声音有多种意义，因此密咒的自性难以见到，见到和未见到就分成了两种显现。任何具有信心的瑜伽士，都必定会从束缚中解脱，显现为解脱。如果不确定意义，那就是束缚的自性，因此不理解的人如果认为确定的漏失是真正的甘露，就必须这样理解：那些事物如其本然，未曾造作，本来空性，无有分别。这些是说，所说的自性，即是本来没有造作和附加的真如，从一开始就没有自性。如果理解到这一点，并且不错误地理解远离目标，那么就可以确定，所说的真正大甘露与平等性并不矛盾，这就是答案。那些人的信念。
English
Abiding in the ten bhumis of the path of liberation, all those who simultaneously realize know and are separated, what need is there to mention others? If the form realm is a city of appearances, and even the formless realm has no leakage of excrement and urine, how can it not be separated from me? Thus, he replied. To this, Kāla said: These are Kāla's replies: If the five samaya substances are not the true nectar, then if what I say contradicts, does it not contradict what you have said about the equality of all dharmas and your vow? Thus, he asked. To this, the noble one said: Not universally mixed, not known. And so on, Lanka replied: If one does not understand the nature of the non-mixing of all dharmas, but only keeps in mind the good words "equality," and believes that all dharmas are universally good, then these people will fall into the formless realm and heterodoxy. Why is that? Although all perfections are equal, the unmixed also universally appear. And so on, the nature of all dharmas, the great bindu, in the nature of the dharmakaya, there is no large or small, but the appearance of good and bad, each unmixed, has not ceased. Therefore, if one does not understand the meaning of unmixed, and acts in a perfect manner, that is, having views in the mouth but not in the heart, coarse behavior is wrong view, because one has entered the lineage of bad destinies. The words and sounds of the great secret vehicle, one not one, appear separately. These are saying that the words and sounds symbolizing the Great Vehicle, one meaning has many sounds, and one sound has many meanings, therefore the nature of mantra is difficult to see, and seeing and not seeing are divided into two appearances. Any yogi who has confidence will surely be liberated from bondage, appearing as liberation. If the meaning is not certain, then it is the nature of bondage, so if those who do not understand think that the certain leakage is the true nectar, then it is necessary to understand it this way: Those things are as they are, uncreated, originally emptiness, without conceptualization. These are saying that the nature of what is said, that is, the suchness that has not been created or added, from the beginning has no self-nature. If one understands this point, and does not mistakenly understand being separated from the object, then one can be certain that the true great nectar that is said does not contradict equality, that is the answer. The faith of those people.