English
In order to dispel obstacles, the words of the five non-naturally arising substances were spoken. Secondly, what is expressed from "Black Time" to "is considered to be naturally arising" is: Black Time asked his friend, the Dharma brother Lanka, the same meaning, saying these words: If the five vows are produced from other places, then it will inevitably contradict non-naturally arising. Then, where can the Dharma called naturally arising be obtained? It cannot be obtained from anywhere else. After asking this question, the Venerable Lanka replied again: If there is a Dharma that arises naturally without relying on cause and condition, then it is certainly not produced from other causes and conditions, and there is no creator to produce it. Therefore, it is certain that this Dharma must be considered to be naturally arising. As it is said in "The All-Creating King": "What is called naturally arising is the essence without cause and condition, beyond all effort and accomplishment." Thirdly, what is expressed from "Having said those words" to "If it stops, then its continuation will also stop" is: Having said those words, Black Time replied again: The five afflictions and the degraded vows, even if deliberately abandoned, will not be abandoned, but from one's own body and mind, as a continuously arising Dharma. Because it is not produced from other causes and conditions, there is no other cause and effect. What is the Dharma of the five substances, it must be naturally arising. Hearing these words, Lanka replied again: If the Dharma that is not abandoned and accepted, the five afflictions and the five vows, if, as you say, they arise only from oneself, then at all times they should not be separated from oneself and should exist forever. However, when the habits of the mind, the elements of the body, and the continuation of food stop and die, they will also stop continuing, because they are not eternally produced from oneself, so it is clear that they are not true. This is how he replied. Fourth, regarding this, as follows: To "does not possess power and ability."
Chinese
由“之间”来指示。迦罗以如下方式回答了楞伽的谈话，黑色的迦罗再次回答说：五种排泄物本身就是精华中的精华，甘露，能够分别完成自己的工作。尿液能使声音悦耳等；大便能抵抗毒药；大块的肉能抵抗麻风病；莲花红能抵抗癫痫和另一种寒症；菩提心的热病能抵抗；尿液能抵抗鼻炎和咳嗽；具有成就五种姓的力量。即使在世间，有什么能像这样提供帮助的呢？因此，被称为甘露，因为不违背世间，所以是甘露。当他说完之后，这里，殊胜的法友再次回答说：法友迦罗，你不是这样的。一般来说，被称为甘露，这样说，甘露的作用由两种定义组成：治愈妄想的疾病和使轮回中的死者复活。因此，你所说的甘露不具备这两种作用的力量和能力。为什么呢？然而，它具备这些，为了将来不应该中断自己的传承。这就是。第五个是：从“说了那个回答”到“断绝分离违背”之间来指示。楞伽善巧地说了那些话之后，黑色的迦罗再次回答说：过去无数的胜者们，从口传教导中，主要实践这五种誓言物质的苦行，并以接受的誓言作为神圣的承诺来宣说，因此，被称为过去的誓言，所以是甘露。楞伽圣者回答说：如果圆满佛的誓言确实是胜者的心意，那么胜者的心意是没有聚集和分离的，因此，五种誓言物质也应该从最初发菩提心并接受誓言，直到最终圆满成佛之间，不分离地拥有和相伴这些誓言物质。然而，这在最终获得无漏的成就时也不会发生，因此是不真实的，并且会发生
English
Indicated by "between." Kāla answered Lanka's talk in this way, and the black Kāla replied again: The five excretions themselves are the essence of essences, nectar, able to accomplish their own tasks separately. Urine can make the voice pleasant, etc.; feces can resist poison; large pieces of meat can resist leprosy; lotus red can resist epilepsy and another cold disease; the heat disease of bodhicitta can resist; urine can resist rhinitis and cough; it has the power to accomplish the five families. Even in the world, what can provide help like this? Therefore, it is called nectar, because it does not contradict the world, so it is nectar. After he said that, here, the excellent Dharma friend replied again: Dharma friend Kāla, you are not like that. Generally, it is called nectar, saying that the function of nectar is composed of two definitions: curing the diseases of delusion and resurrecting the dead in samsara. Therefore, the nectar you speak of does not have the power and ability of these two functions. Why? However, it possesses these, so that its own lineage should not be interrupted in the future. That is it. The fifth is: indicated from "said that answer" to "severance separation contradicts." After Lanka skillfully said those words, the black Kāla replied again: The countless victors of the past, from the oral teachings, mainly practiced these five vows of asceticism of substances, and proclaimed them with the accepted vows as sacred promises, therefore, it is called the past vow, so it is nectar. The holy Lanka replied: If the vow of the perfect Buddha is indeed the intention of the victors, then the intention of the victors has no gathering and separation, therefore, the five vow substances should also, from the initial generation of bodhicitta and acceptance of the vow, until the final complete enlightenment, possess and accompany these vow substances without separation. However, this will not happen even when the final attainment of the uncontaminated accomplishment is achieved, so it is untrue, and it will happen
Chinese
即使饮食断绝也会分离，不产生而停止，因为不真实，所以违背了胜者的誓言。如此回答。第六，从“那时迦罗”到“一切显现的漏洞都已穷尽”之间所展示的内容是：说了那些话后，迦罗再次如此回答说：如果人的自性确实是恒常的，那么誓言物的五种漏洞也是恒常的，因此，对于始终不分离且具有的状态，怎么会有穷尽而分离的情况呢？没有的。如此询问。这段话也清楚地表明是为了外道顺世派而说的。对此，楞伽至尊也如此说道：外在的漏洞是五种誓言物，内在的漏洞是烦恼。至尊仁波切说：此外，秘密的漏洞是执着于我和能取所取。如此，安住并依赖于身体的内外漏洞，在证悟法性即如实性的时刻，所有外在的漏洞和所有内在及秘密的漏洞都会完全穷尽并分离。安住于十地和十种解脱道，以及同时证悟者，无需经历这些，在知晓和证悟时，必定会分离，更何况呢？在色界一切显现的城市和无色界中，大小便的漏洞都已穷尽，既然不存在，怎么能说与我不分离呢？不能的。如此回答说。至尊仁波切说：内在烦恼的阿罗汉之时，漏洞穷尽，也与外在的漏洞分离，而秘密的漏洞是资粮道时穷尽的原因，加行道时成为穷尽的条件，虽然在见道时穷尽，但为了利益他人而接受漏洞，就像戴面具一样。如此说道，与具有漏洞的特征相符。第七分为二：提问和回答。第一，从“那时迦罗”到“与您不矛盾吗？”之间所展示的内容是：那时迦罗也如此回答说：如上所述，如果确实或者百分之百确定五种誓言物不是真正的甘露，并且我所说的话也变成了矛盾，变成了错误，那么，宣说一切法平等
English
Even if food and drink are cut off, they will be separated, not produced, and cease. Because it is not true, it contradicts the vow of the Victorious One. Thus he replied. Sixth, from "Then Kāla" to "All appearances of outflows are exhausted" is shown. Having said those words, Kāla replied again, saying: If the self of a person is definitely permanent, then the five outflows of the samaya substances are also permanent. Therefore, how can there be exhaustion and separation for that which is always inseparable and possessed? There is not. Thus he asked. This statement also clearly shows that it was said for the sake of the materialist. To that, the noble Laṅkā also said this: The external outflows are the five samaya substances, and the internal outflows are the afflictions. The noble precious one said: Furthermore, the secret outflows are the clinging to self and the apprehended and apprehender. Thus, the external and internal outflows that abide in and depend on the body, at the time of realizing the Dharma nature, that is, suchness, all external outflows and all internal and secret outflows are completely exhausted and separated. Those who abide in the ten bhūmis and the ten paths of liberation, and those who realize them simultaneously, do not need to go through these. When they know and realize, they will definitely be separated, what need is there to say more? In the city of all appearances in the form realm and in the formless realm, the outflows of urine and feces are exhausted and non-existent. How can it be said that they are inseparable from me? It is not possible. Thus he replied. The noble precious one said: At the time of the Arhat of internal afflictions, the outflows are exhausted, and they are also separated from the external outflows. The secret outflows are the cause of exhaustion at the time of the path of accumulation, and become the condition of exhaustion at the time of the path of preparation. Although they are exhausted at the time of the path of seeing, taking outflows for the benefit of others is like wearing a mask. Thus he said, in accordance with the characteristic of having outflows. Seventh, there are two parts: the question and the answer. First, from "Then Kāla" to "Does it not contradict you?" is shown. Then Kāla also replied, saying: As mentioned above, if it is indeed or one hundred percent certain that the five samaya substances are not true nectar, and if what I said has become a contradiction and an error, then, proclaiming that all dharmas are equal,
Chinese
如果反驳说五种誓言物是甘露，这两种说法是矛盾的。诸佛已经宣说一切法平等，并且承诺过，这与他们所说的平等性不矛盾吗？有人这样问道。第二部分分为三点：如果不明了，那么平等的行为也会走向歧途；如果认识到五种物质未经改造，就会变成甘露；以及阐述真正的甘露的定义。第一点，从“因此，圣者”到“是邪道”之间阐述了这一点。对此，兰卡具有方便的圣者这样回答说：如根本续中所说：“无生亦无灭，不住亦无染，若能解其义，是为普贤地。”如是说，如果不了解一切法的自性完全不混杂，并且如实地平等之实相，也就是无偏颇、自明的大圆满之殊胜意义，并且没有亲证，只是信任圆满美好的词句，并加以思虑，确信一切法都安住于平等性普贤之中，依赖于词句的见解，不取不舍地行事，那么这些人就会堕入无色界和外道等黑暗的出生之处。为什么呢？因为一切法都圆满地存在于自性大圆满点中，成为自证法身之体性，无有大小，完全平等。然而，各自的自性在好坏等方面各不相同，不混杂，并且一切显现也未曾止息。因此，如果不明白不混杂、圆满、无分别的意义，不见到远离自明行境，不取不舍地以圆满的方式行事于轮回之法，那么这就是口头上有见解，心中却没有，进入粗暴的行为，被称为邪道，因为这是进入恶趣之道的缘故。第二点，从“大密宗”到“确定无疑”之间阐述了这一点。因此，大秘密无上乘以词语和声音来表达意义，一个意义有多种声音，一个声音也有多种不同的意义，因为很难理解任何咒语的意义本质，所以不同。
English
If it is refuted that the five samaya substances are amrita, these two statements are contradictory. The Buddhas have declared that all dharmas are equal, and have promised, does this not contradict what they said about equality? Someone asked this. The second part is divided into three points: if one does not understand, then equal behavior will also go astray; if one recognizes the five substances as unadulterated, they will become amrita; and explaining the definition of true amrita. The first point, from "Therefore, the holy one" to "is a wrong path" explains this. To this, Lanka, the holy one with skillful means, replied as follows: As stated in the root tantra: "Unborn and unarisen, not abiding and without attachment, if one understands the meaning, it is the supreme ground of Samantabhadra." As it is said, if one does not understand the self-nature of all dharmas as completely unmixed, and the true meaning of equality as it is, that is, the supreme meaning of impartiality and self-luminous great perfection, and has not directly realized it, but only trusts in the words of perfect goodness, and contemplates on them, believing that all dharmas abide in equality Samantabhadra, relying on the view of words, acting without acceptance or rejection, then these people will fall into the birthplaces of darkness such as the formless realm and the heretics. Why is that? Because all dharmas are completely present in the self-nature great perfection point, becoming the nature of self-aware dharmakaya, without size, completely equal. However, their respective self-natures are different in good and bad aspects, unmixed, and all appearances have not ceased. Therefore, if one does not understand the meaning of unmixed, complete, and non-dual, does not see the separation from the self-luminous realm of experience, and acts in the manner of completion in the dharma of samsara without acceptance or rejection, then this is having a view in the mouth but not in the heart, entering into coarse behavior, called a wrong path, because it is the cause of entering the evil realms. The second point, from "Great Secret Vehicle" to "certainty itself" explains this. Therefore, the Great Secret Unsurpassed Vehicle expresses meaning with words and sounds, one meaning has many sounds, and one sound also has many different meanings, because it is difficult to understand the essential nature of any mantra, so it is different.