Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项 上一页 秘密真言自性显示品第八 下一页 秘密真言自性显示品第八 之后，楞伽的 обладатель 问道：秘密主的 обладатель 金刚萨埵，实际是指什么？秘密主的 обладатель 说：楞伽的 обладатель ，金刚萨埵是指心的坛城光明，如实是秘密真言的自性。楞伽的 обладатель 问道：唉，秘密主的 обладатель ，心的坛城是指什么？同样，光明是指什么？秘密真言的自性是指什么？如实的如是，那唯一的真实又是指什么？秘密主的 обладатель 说：楞伽的 обладатель ，心是指未作未修，种种显现。坛城是指明点本身。光是指显现。明是指不被任何事物，除了无知所遮蔽。秘密是指不说，不是行境。真言是指说是功德的来源。自性是指无事物，不可见，一切生起的根本。如实是指未修未染污。如是是指未作未加。那唯一的真实是指无错不变。又，楞伽的 обладатель 问道：秘密主的 обладатель ，未作未修是指什么？种种生起是指什么？秘密主的 обладатель 说：楞伽的 обладатель ，没有作者，因为没有作为可寻，所以是未作。因为是如实的 आधार ，所以是未修。从无之中持续生起，去往不同的境，好与坏，以及非两者，种种生起，那本身就像天空。那是 причина ，是生起，就像云、雾气、彩虹、湿气等等。又问：秘密主的 обладатель ，为什么称其为金刚萨埵？回答说：楞伽的 обладатель ，那唯一的真实如实，在一切之中，完全没有对治，没有变迁，没有生灭。
English
Table of Contents Distribution. Search Options previous The Eighth Chapter: Revealing the Essence of Secret Mantras next The Eighth Chapter: Revealing the Essence of Secret Mantras Then, the Lord of Lanka asked: "Secret Lord, what is meant by Vajrasattva?" The Secret Lord replied: "Lord of Lanka, Vajrasattva refers to the luminous mandala of the mind, which is the very essence of secret mantras." The Lord of Lanka asked: "O Secret Lord, what is meant by the mandala of the mind? Similarly, what is meant by luminous? What is meant by the essence of secret mantras? And what is meant by 'as it is,' 'thusness,' and 'that very reality'?" The Secret Lord replied: "Lord of Lanka, 'mind' refers to that which is unmade, unconditioned, and arises in various ways. 'Mandala' refers to the very essence of bindu. 'Luminous' refers to appearance. 'Clear' refers to that which is unobscured by anything other than ignorance. 'Secret' refers to that which is unspoken and not an object of experience. 'Mantra' refers to that which is spoken as the source of qualities. 'Essence' refers to that which is without substance, invisible, and the basis of all arising. 'As it is' refers to that which is unconditioned and uncorrupted. 'Thusness' refers to that which is unmade and unattached. 'That very reality' refers to that which is unerring and unchanging." Again, the Lord of Lanka asked: "Secret Lord, what is meant by 'unmade and unconditioned'? What is meant by 'arising in various ways'?" The Secret Lord replied: "Lord of Lanka, 'unmade' means there is no maker, because there is no action to be sought. 'Unconditioned' means it is the basis of suchness. That which continuously arises from nothing, goes to different realms, good and bad, and neither, arises in various ways, that itself is like the sky. That is the cause, it is arising, like clouds, mist, rainbows, moisture, and so on." Again he asked: "Secret Lord, why is it called Vajrasattva?" He replied: "Lord of Lanka, that very reality, as it is, is completely without opposition in everything, without change, without birth and death."
Chinese
。真如自性心，从《解深密经》中，因已摧伏显现种种神通之事物，故名金刚萨埵。楞伽主，彼亦名无上菩提心。诸法之法性亦名真如。亦名心之空性。亦名超离边际。亦名于中观无所缘。亦名一切佛之本体。亦名一切化身之生处。亦名一切佛之善知识。亦名一切刹土之明灯。亦名悲悯方便之生处。亦名一切法之影像显现。楞伽主，彼等亦为谁之义而如是安立，然于真如则无名可安立，彼等当知唯是假名。楞伽主，是故佛是假名。法亦是假名。菩提亦是假名。如是界与智慧及法身，异体身与有情，以及世间等，凡所安立与执著，皆当知唯是假名。楞伽主，凡是假名，皆是忽然而立，非是本有。楞伽主，若若是本有，则一切之偶然者皆不生。楞伽主，偶然犹如云，非是恒常，非是本有，不可堪忍。楞伽主，是故一切名与，表诠与施设与相，以及安立与业及业之异熟，皆是偶然，当知是生起与，止息与，染污与，清净。楞伽主，若业与业之异熟等非是偶然安立，则所谓真如者，于彼则是不容有，楞伽主，彼真如当知是无有自在之假名。楞伽主，是故一切法无名，无句，不可说，言语道断。说：秘密主，于何名所安立之基上
English
. The very nature of mind, self-awareness, from the Explanation of the Thought Sutra, because it has subdued the objects from which various miracles arise, it is called Vajrasattva. Lord of Lanka, that is also called the mind of unsurpassed enlightenment. The nature of all dharmas is also called Suchness. It is also called the emptiness of mind. It is also called transcendence of extremes. It is also called non-objectification in the Middle Way. It is also called the essence of all Buddhas. It is also called the source of all emanations. It is also called the virtuous friend of all Buddhas. It is also called the lamp of all realms. It is also called the source of compassion and skillful means. It is also called the appearance of the image of all dharmas. Lord of Lanka, for whose sake are those thus established, but for Suchness there is no name to be established, those should be known as mere designations. Lord of Lanka, therefore, the Buddha is a designation. The Dharma is also a designation. Enlightenment is also a designation. Likewise, all that is established and clung to, such as the realm, wisdom, and Dharmakaya, different bodies, sentient beings, and the world, should be known as mere designations. Lord of Lanka, whatever is a designation is established suddenly, it is not inherently existent. Lord of Lanka, if it were inherently existent, then all that is adventitious would not arise. Lord of Lanka, the adventitious is like a cloud, it is not permanent, it is not inherently existent, it is not tolerable to examine. Lord of Lanka, therefore, all names, symbols, terms, signs, establishments, actions, and the ripening of actions are adventitious, and should be known as arising, ceasing, defilement, and purification. Lord of Lanka, if actions and the ripening of actions, etc., are not established adventitiously, then what is called Suchness would not be possible in that case, Lord of Lanka, that Suchness should be known as a designation without any autonomy. Lord of Lanka, therefore, all dharmas are without name, without words, unspeakable, the path of words is cut off. It is said: Lord of Secrets, on what basis is the name established?
Chinese
难道连少许的“基”也不分别吗？回答说：楞伽的主人，连少许的“基”也不分别。不分别啊！那是什么缘故呢？因为即使是佛亲自寻觅，也找不到像“这个是少许的基”这样的东西。因此，对于突发的分别和不分别，只是假名为佛和众生而已，对于真如来说，丝毫也不存在佛和众生。然而，孩子们被突发的云彩遮蔽，特意执着于突发的法，并分别轮回和菩提。分别众生和佛。回答说：秘密主，那么这众生和佛应该如何了解呢？回答说：楞伽的主人，应该了解为空性。回答说：秘密主，空性住在哪里呢？回答说：楞伽的主人，空性住在一切法中。回答说：秘密主，一切法住在哪里呢？回答说：楞伽的主人，一切法因为仅仅是空性，所以什么地方也不住。回答说：秘密主，住在空性中的住在哪里呢？回答说：楞伽的主人，住在空性中的是住在伟大的慈爱中，即空性圆满地安住于利益众生之处。那是什么缘故呢？因为对于佛和众生来说，除了空性之外，没有任何意义。回答说：秘密主，如果佛和众生都是空性的，那么以谁的大悲对谁如何行事呢？那个大悲是谁的赘词呢？回答说：楞伽的主人，因为一切法自性安住于空性中，所以因为没有见到二元对立，没有悲悯的对象，为了将一切众生的心识引导至菩提，所以才是大悲。而孩子们的悲悯，如果将三千大千世界的众生从死亡中解救出来，或者将他们从轮回中解脱出来，那应该被理解为小悲。楞伽的主人，因此应该恒常安住于大悲之中。楞伽的主人，那些安住于大悲之中的人，既不解脱任何众生，也不束缚任何众生，就像没有用金刚利器实际杀害一样。
English
Do you not even discriminate a little bit about the 'basis'? He said: Lord of Lanka, I do not discriminate even a little bit about the 'basis'. I do not discriminate at all! Why is that? Because even if the Buddha himself were to search, he would not find something like 'this is a little bit of the basis'. Therefore, it is merely that the sudden discriminations and non-discriminations are labeled as Buddha and sentient beings, but in suchness itself, there is not even a little bit of Buddha or sentient being. However, children are obscured by clouds of suddenness, so they deliberately cling to sudden dharmas and discriminate between samsara and enlightenment. They discriminate between sentient beings and Buddhas. He said: Lord of Secrets, then how should these two, sentient beings and Buddhas, be understood? He said: Lord of Lanka, they should be understood as emptiness. He said: Lord of Secrets, where does emptiness reside? He said: Lord of Lanka, emptiness resides in all dharmas. He said: Lord of Secrets, where do all dharmas reside? He said: Lord of Lanka, all dharmas do not reside anywhere because they are only emptiness. He said: Lord of Secrets, where does that which resides in emptiness reside? He said: Lord of Lanka, that which resides in emptiness resides in great love, that is, emptiness fully abides in the benefit of sentient beings. Why is that? Because for Buddhas and sentient beings, there is no purpose other than emptiness. He said: Lord of Secrets, if all Buddhas and sentient beings are empty, then with whose great compassion does one act upon whom, and how? Whose superfluous word is that great compassion? He said: Lord of Lanka, because all dharmas naturally abide in emptiness, and because there is no seeing of duality, and there is no object of compassion, it is great compassion because it guides the essence of all beings to enlightenment. And the compassion of children, if they save sentient beings of the three thousand great thousand worlds from death, or liberate them from samsara, that should be understood as small compassion. Lord of Lanka, therefore, one should constantly abide in great compassion. Lord of Lanka, those who abide in great compassion neither liberate any sentient beings nor bind any sentient beings, just as if they had not actually killed them with a vajra weapon.
Chinese
仅仅是杀戮啊！那为什么呢？因为是从没有情众生之处安立为情众生。大悲应被理解为是真如和突发两者差别的习语。楞伽主，因此如下所说：无边安立为名，有见显现声名诸法全部，仅仅是安立的假名而已，其中哪里有实体？于何处安立名称之基，无有因由安立积聚成，于何处观看而显现，因此无作而作已完成。从不显现中一切显现，一切一切皆为突发显现，显现自性无有心要，于有无二者亦无执着。从无佛陀中产生佛陀，以及菩提法性等等，各种不同的名称术语，为了向无知愚昧者显示而安立。于彼本身，佛陀以及菩提法性等等，名言名称的术语，无名之词亦无法言说。法性从广阔的虚空之中，以智慧日轮之身显明，以慈悲明灯之光芒，遣除愚痴黑暗而清晰显现。如是说已，楞伽主等众生身的菩萨们，无需依赖他力而气息舒畅。诸佛意趣汇集之大经中，开示密咒自性之品第八。
English
It is only killing! Why is that? Because it is established as sentient beings from the absence of sentient beings. Great compassion should be understood as a conventional term distinguishing between Suchness and the adventitious. O Lord of Lanka, therefore, it is as follows: The infinite, named as such, all phenomena of existence, seeing, appearance, and fame, are merely established as conventions. Where is the reality in that? The basis upon which names are established, without cause, is established, accumulated, and accomplished. Where is it seen and appears? Therefore, the unmade is made. From the invisible, all appears. Everything, everything appears adventitiously. The essence of appearance is without essence, and there is no focus on either existence or non-existence. From the absence of Buddha, comes Buddha, and enlightenment, the nature of reality, and so on. These various conventional names are established to show to the ignorant and deluded. In that very nature, Buddha, enlightenment, the nature of reality, and so on, these terms of conventional names are unspoken words without names. From the vast expanse of the nature of reality, with the clear body of the sun of wisdom, through the rays of the lamp of compassion, the darkness of ignorance is dispelled and clearly appears. Thus spoken, the Bodhisattvas of the beings of the Lord of Lanka and others became relieved without relying on others. From the great sutra that gathers the intentions of all Buddhas, the eighth chapter, which reveals the essence of secret mantras.