Chinese
伟大的（佛）思及此事，为了调伏那些持邪见者，愉悦地对请问者，以及先前聚集的眷属们宣说了，这已是既定的教诲。之后，又顺便调伏了（他人），并对聚集的眷属们讲述了这段历史。据说，（这就像）斩断三界之首的大海螺，在巨大的扎玛托噶容器之中，所有三有众生的恶见或五毒等大毒，虽然显现于其中，却原本未曾改造或污染，从二边中解脱，因此与三世诸佛圆满正等觉的一切甘露大性，相遇于自生智慧之中，这便是混合。自性任运成就，成为从修习中产生的誓言物，由于非由因缘立即造作，因此观想为自生大魔，以自明平等之精华坛城完全圆满，于殊胜菩提心中显现，在那时，以胜义之算，平息戏论之毒。以圆满身智慧之算，平息蕴界处之魔，因此证悟为自生义之大甘露，成为究竟，因此无须再造作。如是确定地宣说并教诲。其次分为三：请问五物是否为五甘露；回答说自生智慧即是甘露；以及在回答中进一步阐释五物是自生甘露。第一部分，从“黑（色）卡拉”到“必定第七”之间阐述。伟大的黑（色）本身就是卡拉之声。因此，卡拉再次向导师请问意义。导师以殊胜的慈悲加持，从自性任运成就的显现中，毫无隐瞒地宣说此续部的伟大教言：“身体上配置的奇妙大用品，自然显现为五种圣物，它们是成就消除五毒和五病等甘露的五种原因。因此，去除众生的五毒，甘露是胜者和仙人所应享用的最殊胜的药物。”如是带着确定的意愿而请问。第二部分，从“神圣的医师”到“不说话”之间。
English
The Great One, thinking of this, in order to subdue those with wrong views, happily spoke to the questioner and the previously assembled retinue, this was already a given teaching. Later, he also subdued (others) incidentally and told the story to the assembled retinue. It is said that (it is like) cutting off the head of the great conch of the three realms, inside the great container of Zamatoga, all the evil views or the great poisons such as the five poisons of all sentient beings of the three existences, although they appear in it, are originally uncorrected or defiled, liberated from the two extremes, therefore, meeting the essence of the great nectar of all the complete and perfect Buddhas of the three times in the self-born wisdom, this is the mixture. The self-nature is spontaneously accomplished, becoming the substance of the samaya arising from practice, because it is not immediately created by causes and conditions, therefore, visualizing it as the self-born great demon, with the self-aware equal essence mandala completely perfected, appearing in the supreme Bodhicitta, at that time, with the ultimate calculation, pacifying the poison of proliferation. With the calculation of the wisdom of the Sambhogakaya, pacifying the demons of the aggregates, elements, and sense bases, therefore, realizing it as the great nectar of the self-born meaning, becoming ultimate, therefore, there is no need to create it. Thus, it was definitely said and taught. Secondly, it is divided into three: asking whether the five substances are the five nectars; answering that self-born wisdom itself is the nectar; and further explaining in the answer that the five substances are the self-born nectar. The first part, from "Black Kāla" to "Definitely the seventh" is explained. The great black (color) itself is the sound of Kāla. Therefore, Kāla again asked the teacher for the meaning. The teacher, with the blessing of the supreme compassion, from the manifestation of self-nature spontaneously accomplished, without concealment, declared this great teaching of the tantra: "The wonderful great implements arranged on the body, naturally appear as five sacred substances, they are the five causes for accomplishing the great nectar that eliminates the five poisons and five diseases, etc. Therefore, removing the five poisons of beings, the nectar is the most supreme medicine to be used by the victors and sages." Thus, he asked with a definite intention. The second part, from "The sacred physician" to "Not speaking".
Chinese
中间安住。以“中间”二字来指示，导师秘密之主，圣妙药师为了回答迦罗的提问，为了不产生错谬而如此宣说。密咒秘密之药的差别，内外秘密的情况，这里以内和秘密来确定情况是：内部低劣的五种物质的根本因素，其自性也是秘密的自证菩提心，自生的智慧，从自性中产生，本来不是由因缘所生，而是自然显现，彻底清净了所有的过失，因此显现为自性本然的本尊坛城。金刚萨埵幻化网续中说：因的特征清净是，外面的五大，因即是自心，五大从因中清净。果完全清净是，一切有情众生的骨头，是金刚菩提心，肉是莲花的红血。大便小便红花水，各自安住于身体中。这是所说的意义。因此，秘密的心是八识聚的根本，通达觉性显空无二的大药师，八识聚即是五部和五智的本体。内部菩提心的八个根本是，父的四个因素，母的四个处所。如此，即使是mamsa等任何一个，也显现为八个根本，因此从显现的千支中混合，混合成一体的药的甘露是，本来就成就了五部和五智的自性，显现为誓言殊胜的五种物质的实物。大甘露续中说：大便是金色，是毗卢遮那佛。菩提心是白色，mamsa是宝生佛，如意蓝色。红血是无染的红色，小便清净，是绿色的。如此宣说。愤怒电光中说：大便是毗卢遮那佛，是主尊。小便能成办不食鬼，红血是不动佛。mamsa是宝生佛，是主尊。菩提心是金刚萨埵。等等非常多。因此，五种智慧本身是成就圆满意义的成就之所依，所以是物质。因此，意义也只是内部的方式。由此清净污垢
English
Having dwelt in the middle. The word "middle" indicates that the teacher, the lord of secrets, the holy physician, in order to answer Kala's question, and to avoid any mistakes, spoke as follows: The difference between secret mantras and secret medicine, the circumstances of outer, inner, and secret, here the circumstances are determined by inner and secret. The very nature of the five inferior substances of the inner, which have become the cause, is also the secret self-awareness, the mind of enlightenment, the self-arisen wisdom, arising from its own nature, not originally produced by causes and conditions, but naturally appearing, and completely purifying the faults of the end, therefore appearing as the mandala of the self-existing deity. In the Vajrasattva Mayajala Tantra, it says: The characteristic of the cause is pure, the five great elements of the outside, the cause itself is one's own mind, the great elements are pure from the cause. The fruit is completely pure, the bones of all sentient beings, are the Vajra Bodhicitta, the flesh is the red blood of the lotus. Excrement, urine, saffron water, each dwells in its own body. This is the meaning of what was said. Therefore, the secret mind is the root of the eight aggregates of consciousness, the great physician who realizes that awareness is inseparable from emptiness, the eight aggregates themselves are the substance of the five families and the five wisdoms. The eight roots of the inner Bodhicitta are: the father's four elements and the mother's four places. Thus, even if it is one of mamsa etc., it appears as eight roots, so from the thousands of branches that appear, the nectar of medicine mixed into one is: the essence of the five families and five wisdoms that are originally accomplished, appearing as the reality of the five substances of supreme samaya. In the Great Nectar Tantra, it says: Excrement is golden in color, it is Vairochana. Bodhicitta is white, mamsa is blue like a wish-fulfilling jewel, it is Ratnasambhava. Red blood is unattached red, urine is purifying, it is green. Thus it is said. In Wrathful Lightning, it says: Excrement is the main Vairochana. Urine accomplishes not eating demons, red blood is the body of Amitabha. Mamsa is the main Ratnasambhava. Bodhicitta is Vajrasattva. And so on, there are very many. Therefore, the five wisdoms themselves are the basis for accomplishing the accomplishment of the complete meaning, so they are substances. Therefore, the meaning is only the inner way. By this, purify the dirt.
Chinese
以解脱诸如等等分别念的加持，为了救度五道轮回的一切众生于法界，以这个理由，能从根本上断除和消除五毒，是殊胜的大甘露。如是说后，为了观察嘎拉的证悟程度，便静默不语。第三部分有七点：五种物质是自生甘露的答复。如果不是，则无法找到自生的答复。因为不能舍弃，所以说是自生的答复。因为有利益，所以说是甘露的答复。因为是胜者的誓言，所以说是甘露的答复。因为恒常不分离，所以说是誓言的答复。如果舍弃，则说是平等和相违的答复。第一点是：从“此后嘎拉”到“圣者如是说”之间所阐述的内容。此后，黑嘎拉又将自己意愿的证悟程度与不符之处禀告于耳。五种誓言物是因为从我自己的身体中产生，因此不是从其他地方产生，而是自生的。仅仅是确定地抓住五大元素和饮食的精华与糟粕而已，除此之外别无他物，因此内外八根和千支脉的世俗菩提心的根本和支分二者结合，五智和五部的果位也最终得以圆满。如是祈请之后，为了在当时对导师表示敬意并消除嘎拉的分别念，聚集在那里的导师，伟大的秘密主的心子，圣者朗卡慧善巧，你也安住于彼处，为了消除嘎拉的执着，以此方法回答说：身体的泄露物向外流出，如粪便和尿液等精华和糟粕的五种物质，是从身体的四大元素以及食物精华的饮食中不断产生的，因此，嘎拉你所说的是不是从自身产生，不是自生，而是仅仅从其他食物的同类因中产生的。为了断除甘露的歧途，圣友进行了驳斥。
English
Through the blessings of liberation from the countless conceptualizations such as these, and with the reasoning for liberating all sentient beings of the five paths of existence into the realm of reality, it is the supreme and great nectar that cuts off and eliminates the five poisons from their roots. Having spoken thus, he remained silent without saying anything further in order to examine Kala's level of realization. The third part has seven points: The answer to the question of whether the five substances are self-arisen nectar. The answer to the question of whether self-arisen cannot be found if it is not. The answer to the statement that it is self-arisen because it cannot be abandoned. The answer to the statement that it is nectar because it is beneficial. The answer to the statement that it is nectar because it is the vow of the Victorious Ones. The answer to the statement that it is a vow because it is constant and inseparable. The answer to the statement that abandoning it is contradictory to equality. The first point is: From "Then Kala" to "The Holy One said that," it is shown that: Then, Black Kala again reported to the ear the differences that were inconsistent with showing the degree of realization of his own intended meaning. The five samaya substances are self-arisen because they arise from my own body, and therefore they do not arise from elsewhere. It is merely the definitive grasping of the essence and impurities of the elements and food, and there is nothing other than that. Therefore, by combining the root and branches of the eight internal and external elements and the root and branches of the conventional bodhicitta, which abide in a thousand places, the attainment of the five wisdoms and the five families will also be ultimately perfected. After requesting in this way, in order to show respect to the teacher at that time and to dispel Kala's conceptualizations, the teacher who explained that those assembled there, the son of the great secret lord, the holy Langka, skillful in wisdom, you also abide in that assembly, and in order to dispel Kala's attachment, he replied with this method: The excretions of the body flow outwards, such as feces and urine, and the five substances of essence and impurities arise from the four elements of the body and the constant use of food essence. Therefore, what you, Kala, said is not self-arisen because it does not arise from itself, but only arises from the similar cause of other foods. In order to cut off the wrong path of nectar, the holy friend refuted it.
Chinese
为了消除障碍，说了五种非自然产生的物质的言辞。第二，从“黑时”到“被认为是自然产生”之间所表达的内容是：黑时对朋友、法友楞伽也问了同样的意思，说了这样的话：如果五种誓言物是从其他地方产生的，那么就必然与非自然产生相矛盾。那么，被称为自然产生的法从何处获得呢？从其他任何地方都无法获得。这样提问之后，楞伽的尊者再次回答说：如果有什么不依赖于因和缘而自然产生的法，那么它必然不是从其他因缘产生的，也没有任何创造者。因此，可以肯定的是，这种法必然被认为是自然产生的。如《一切造者》中所说：“所谓自然产生，是指没有因缘的本质，超越一切努力和成就。”第三，从“说了那些话”到“如果停止，那么它的延续也会停止”之间所表达的内容是：说了那些话之后，黑时再次回答说：五种烦恼和被贬低的誓言物，即使特意抛弃也不会被抛弃，而是从自身的身心之中，作为持续产生的法。因为不是从其他因缘产生的，所以没有其他的因果。五种物质的法是什么，那肯定是自然产生的。听到这些话后，楞伽再次回答说：如果不抛弃并且接受的法，五种烦恼和五种誓言物，如果像你所说的那样仅仅是从自身产生的，那么在任何时候都应该与自身不分离，并且永远存在。但是，当心的习气、身体的元素以及食物的延续停止并死亡时，它们也会停止延续，因为它们不是永远从自身产生的，所以很明显是不真实的。这样回答了。第四，对于此，如下：到“不具备力量和能力”之间。