Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【处理错误】 [ { "chinese_translation": "目录 分发", "english_translation": "Table of Contents Distribution" }, { "original_tibetan": "འཚོལ་བཤེར་གདམས་ཀ", "chinese_translation": "搜索选项", "english_translation": "Search Options" }, { "chinese_translation": "上一页 特别殊胜品第十。 下一页", "english_translation": "previous Chapter Ten on Special Excellence next" }, { "chinese_translation": "特别殊胜品第十。", "english_translation": "Chapter Ten on Special Excellence" }, { "chinese_translation": "此后，楞伽王又问秘密主：秘密主，秘密真言的体性，即心的真如，是何者的行境？", "english_translation": "Then again, the Lord of Lanka asked the Lord of Secrets: Lord of Secrets, the essence of secret mantras, which is the suchness of the mind, what is its field of activity?" }, { "chinese_translation": "答道：楞伽王，那是诸佛薄伽梵的行境，而不是安住于地和地者们的行境。", "english_translation": "He replied: Lord of Lanka, that is the field of activity of the Buddhas, the Bhagavat, but not of those who abide on the grounds." }, { "chinese_translation": "那是什么缘故呢？因为它是这样难以观察、难以显示，并且远离言说的名相。", "english_translation": "Why is that? Because it is difficult to examine, difficult to show, and free from all terms of expression." }, { "chinese_translation": "楞伽王又问：秘密主，心的真如，秘密真言的体性，如果不是仅仅是圣者们的行境，与其他者不共，那么，那些行瑜伽者们也观察心的真如，并且在心的相续中到处寻觅，在那时，内心的心也没有见到。", "english_translation": "Again, the Lord of Lanka asked: O Lord of Secrets, if the suchness of the mind, the essence of secret mantras, is not common to others except for the field of activity of the noble ones, then, when those yogis who are to act also look at the suchness of the mind and search everywhere in the continuum of the mind, at that time, even the inner mind is not seen." }, { "chinese_translation": "外面的心也没有见到，内外的心也没有见到。并且在蕴上没有见到心，在界上没有见到，在处上没有见到。他没有见到心，并且观察心是从哪里产生的，那么他这样想。", "english_translation": "The outer mind is also not seen. The inner and outer minds are also not seen. Furthermore, the mind is not seen in the aggregates. It is not seen in the elements. It is not seen in the sense bases. He does not see the mind, and when he looks at where this mind came from, he thinks like this." }, { "chinese_translation": "因为有对境，所以心产生。他也这样想：对境也是其他的吗？心也是其他的吗？对境就是心吗？心就是对境吗？", "english_translation": "Because there is an object, the mind arises. He also thinks like this: Is that object something else? Is the mind something else? Is the object itself the mind? Is the mind itself the object?" }, { "chinese_translation": "如果对境也是其他的，心也是其他的，那么真如不是一个，而是变成两个了。", "english_translation": "If the object is something else, and the mind is something else, then suchness is not one, but becomes two." }, { "chinese_translation": "如果是一个，那么心以心来随观，并且心见心是不合理的。", "english_translation": "But if it is one, then it is unreasonable for the mind to follow the mind and for the mind to see the mind." }, { "chinese_translation": "例如，剑不能砍自己，手指的指尖不能触碰自己一样，如果观察心不能缘心，那么就会这样见到：", "english_translation": "For example, just as a sword cannot cut itself, and the tip of a finger cannot touch itself, if one observes that the mind cannot focus on the mind, then one will see it like this:" }, { "chinese_translation": "无有染污，心无有处所，无有依处，不是断灭，不是常恒，不是积聚，不是从因而生，不是由缘而起，不是从彼而有，不是从他而有，不是彼，不是他，无有种类，无有原因，不退转，不显现，见到如其本性般无有自性。", "english_translation": "Without defilement, the mind has no place, no support, is not annihilation, is not permanent, is not accumulated, does not arise from a cause, is not produced by a condition, is not from that, is not from another, is not that itself, is not other, has no kind, has no cause, does not diminish, does not appear, and is seen as it is, without inherent existence." }, { "chinese_translation": "真实，不动摇，寂静。", "english_translation": "True, unmoving, solitary." } ] ============================================================
Chinese
一点也没看见。完全没看见。不分别。完全不分别。不动摇。不思。不散乱。心无色。所生也是无色。因为对什么无色，对菩提也无色。心的自性是菩提。菩提的自性是诸法。诸法的自性是真如。此心如此迅速。非常迅速。不住。流动。如猴子。如风。如阳焰。如水流。如灯火。如身体。长远行。哪里也不动摇。返回。安住于境。六者的行境。全知。唯一能。不生。一切生。寂静住。不同一不散乱。普遍散乱心于三时平等了知。心如实了知。如自己知心，如是亦能善知他人之心。如自己之心空，如是善知一切众生之心皆空。如自己之心平等了知，如是善知一切众生之心平等。因此善知一切法平等。以一切法平等故，善知菩提平等。因此善知心为一切法之界。一切之界，非为一切共有，如是住于心，行于心。于心自在，观心。见心，识心。秘密主，为何说唯是圣者之行境，而非余者之行境？秘密主说：楞伽主，是这样，虽然如此。然彼等从一切至一切，于心之真如，唯决定为因之体性，而不能完全了知为果。何以故？譬如，地与地者，完全包含于四网之广度中。何为四？即大网与网与半网与一网。彼等即是后退者与。疯狂者与。少意识者与。一意识者而已。何以故，地者唯不识心为因，故为一意识。彼等即为网所摄，为网所
English
Not seen even a little. Not seen at all. Not discriminating. Not discriminating at all. Not moving. Not thinking. Not scattering. The mind is without form. What arises is also without form. Because of what is without form, enlightenment is also without form. The nature of the mind is enlightenment. The nature of enlightenment is all dharmas. The nature of all dharmas is Suchness. This mind is so fast. Extremely fast. Not abiding. Moving. Like a monkey. Like the wind. Like a mirage. Like a stream of water. Like a flame. Like a body. Going far. Not moving anywhere. Returning. Abiding in objects. The realm of the six. All-knowing. Uniquely capable. Not arising. All arising. Abiding in peace. Not distracted by difference and sameness. Universally distracted, the mind equally knows the three times. The mind knows Suchness. Just as one knows one's own mind, so also one thoroughly knows the minds of others. Just as one's own mind is empty, so one thoroughly knows that the minds of all beings are empty. Just as one knows one's own mind equally, so one thoroughly knows that the minds of all beings are equal. Therefore, one thoroughly knows that all dharmas are equal. Because all dharmas are equal, one thoroughly knows that enlightenment is equal. Therefore, one thoroughly knows the mind as the realm of all dharmas. That realm of all is not common to all, thus abiding in the mind, acting in the mind. Having power over the mind, observing the mind. Seeing the mind, recognizing the mind. Secret Lord, why do you say that it is only the realm of activity for the noble ones, and not the realm of activity for others? The Secret Lord said: Lord of Lanka, it is so, although it is so. However, from all to all, they only determine the Suchness of the mind as the nature of the cause, but do not fully know it as the result. Why is that? For example, those who are on the ground and those who are on the ground are completely contained within the expanse of the four nets. What are the four? That is, the great net, the net, the half net, and the one net. These are only those who regress, those who are mad, those who have little consciousness, and those who have one consciousness. Because those who are on the ground only do not know the mind as the cause, therefore they have one consciousness. They are contained in the net, by the net.
Chinese
由于完全的束缚，要确定地找到果实是非常困难的。那为什么呢？如楞伽的领主所说，心之果的真如，即使是诸佛也无法言说，金刚萨埵也无法命名，更何况是菩萨们呢？ 楞伽的领主又问：秘密主，您自己也没有找到心之果的真如的确定性吗？ 听了这话，秘密主说：楞伽的领主，我至今还没有找到确定性，因此很难向他人展示。 那为什么呢？ 因为那是薄伽梵金刚萨埵唯一意念的行境。 秘密主这样说了之后，所有对菩提的迷惑的傲慢都完全断绝了。 诸佛意念汇集的大经中，殊胜品第十品完毕。 上一页 特胜品第十。\t下一页
English
It is extremely difficult to definitely find the fruit due to complete bondage. Why is that? As the Lord of Lanka said, the suchness of the fruit of the mind, even the Buddhas cannot speak of it, and Vajrasattva cannot name it, let alone the Bodhisattvas. Again, the Lord of Lanka asked: Lord of Secrets, have you yourself not found the certainty of the suchness of the fruit of the mind? Hearing this, the Lord of Secrets said: Lord of Lanka, I have not yet found certainty, therefore it is very difficult to show it to others. Why is that? Because that is the sole object of contemplation of the Bhagavan Vajrasattva. After the Lord of Secrets said this, all arrogance of delusion towards enlightenment was completely cut off. The tenth chapter, the Chapter on Special Excellence, from the Great Sutra of the Collection of Intentions of All Buddhas, is complete. previous\tThe Tenth Chapter, the Chapter on Special Excellence.\tnext