Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 大圆满篇章第十二\t下一页 大圆满篇章第十二 此后，所有如来之薄伽梵圣者们的真如金刚萨埵对那些圣者们如此说道： “诸位圣者，不要哭泣！不要产生痛苦的悲伤！你们为何如此？”然后，所有如来之薄伽梵金刚萨埵真如对那些圣者们如此禀告道：“薄伽梵，如何才能不哭泣？我们所寻求的难道没有完全失败吗？薄伽梵，我们该如何是好？请您做我们这些人的圣友！我们已经修习了无数的难以想象的苦行，如果还想完全通达，但至今连密咒的真如本质的名字都没有听过的机会，那又该如何是好呢？”如此禀告之后，所有如来之薄伽梵金刚萨埵真如说道：“诸位圣者，不要那样说！密咒不是 सबके लिए 通用的，那个真如的意义是唯一佛陀的不可言说的殊胜意念，远离一切思辨，无法用‘这个’来表示，难以考察，难以显示，远离言语的表达，没有比喻，甚至无法与虚空相比，不可衡量，没有尺度。既不能用 प्रमाण （量，pramāṇa，量），也不能用 तर्क （理，tarka，理），也不能用 अनुमान （比，anumāna，比）来衡量。正如你们没有知晓没有听闻的那样，所有清净相续的佛和菩萨们，至今也没有现证密咒的真如本质，没有现证，没有现前圆满成佛。那是因为什么呢？因为密咒的真如本质完全清净，所以不执着佛和菩萨，也无法寻找到，因此，安住于十地的圣者们，如来藏密咒的本质
English
Table of Contents Distribution. Search Options. previous The Twelfth Chapter, entitled "The Great Perfection"\tnext The Twelfth Chapter, entitled "The Great Perfection" Then, the Vajrasattva, the Suchness of all the Tathāgatas, the Blessed and Holy Ones, spoke thus to those holy beings: "O holy beings, do not weep! Do not generate the suffering of sorrow! Why are you doing this?" Then, those holy beings said to the Vajrasattva, the Suchness of all the Tathāgatas, the Blessed One: "Blessed One, how can we not weep? Has our search not completely failed? Blessed One, what should we do? Please be the holy friend of us all! We have practiced countless unimaginable austerities, and if we still wish to fully understand, but have not even had the opportunity to hear the name of the Suchness essence of mantra, then what should we do?" After they had spoken thus, the Vajrasattva, the Suchness of all the Tathāgatas, the Blessed One, said: "O holy beings, do not say such things! Mantra is not common to all. The meaning of that Suchness is the unique, inexpressible, supreme intention of the Buddha, free from all speculation, impossible to indicate as 'this,' difficult to examine, difficult to show, free from all expressions of speech, without analogy, not even comparable to space, immeasurable, without measure. It cannot be measured by प्रमाण (pramāṇa, measure), तर्क (tarka, reason), or अनुमान (anumāna, inference). Just as you have not known or heard it, so too, all the Buddhas and Bodhisattvas whose continuums are completely pure have not yet directly attained the Suchness essence of mantra, have not directly realized it, and have not directly and completely awakened to it. Why is that? Because the Suchness essence of mantra is completely pure, therefore Buddhas and Bodhisattvas are not fixated upon and cannot be found. Therefore, the holy beings who abide on the ten bhūmis, the essence of the Tathāgata, the essence of mantra
Chinese
却不知那神圣的真如本性自在，而是以法性来安立，并且不离于思辨。诸佛于菩提心要中，安住于不分别之状态而不动摇，安住于不现证菩提的状态，你们为何哭泣？如是宣说之后，那些神圣的士夫欢喜踊跃，心满意足，心想：如先前逝去的诸佛薄伽梵们，尚且未能现证密咒之体性真如，何况是我等？依怙主金刚萨埵那真如，实乃一切佛之殊胜善知识，我等之智慧定能通达此理。之后，那些神圣的士夫向薄伽梵那真如如是祈请道：薄伽梵，那神圣的密咒真如，超越一切言说，无从言说，故而极难指示与观察。然而，薄伽梵您乃是伟大智慧者之所缘，能断除一切疑惑，是圣者中的圣者，故请为我等开示能确定通达智慧的圣道，以及圣者的平等性。如是祈请后，薄伽梵那真如如是说道：神圣的士夫们，善哉！确定无疑！是这样的，那神圣的密咒真如，远离一切思辨，不见边与中，无有增损，无有取舍，超越因果，本初清净，本初成就，无有作为，无有寻觅，不可修证，不可造作，不从他生，无有对治，无有作者，非所作，非所察，无我，非所改，非所染，确定是那样的，无有错谬，如实，不灭，不生，不坏，不失，不显现，不生起，不去，本初安住，周遍一切，无名，无形，无相，无有言诠，不可见，不可取，不可表示，无有譬喻，无有限量，不可观察，超越分别念，不可衡量，不可思议，不可思议，乃一切之生处，一切中的一切。
English
Without knowing that the sacred Suchness itself is present, they establish it as the nature of phenomena and are not free from analysis. The Buddhas, in the essence of enlightenment, abide unshakably in a state of non-conceptualization, remaining in a state of non-manifested enlightenment. Why do you weep? Thus he spoke. Those holy beings rejoiced and were delighted, and with their breath restored, they thought to themselves: If even the Buddhas, the Bhagavat who have passed before, have not yet realized the essence of the secret mantra, what need is there to mention us? The Lord Vajrasattva, that very Suchness, is indeed the supreme spiritual friend of all Buddhas, and our wisdom will surely comprehend this. Then those holy beings entreated the Bhagavat, that very Suchness, saying: Bhagavat, that sacred secret mantra, that very Suchness, is beyond all expression and cannot be spoken, therefore it is extremely difficult to show and examine. However, Bhagavat, you are the object of great wisdom and cut off all doubts, you are the holiest of the holy, so please show us the holy path by which we may surely attain wisdom, and the equality of the holy. Having thus entreated, the Bhagavat, that very Suchness, spoke: Holy beings, well done! It is certain! Like this: That sacred secret mantra, that very Suchness, is free from all analysis, without beginning or end, without addition or subtraction, without acceptance or rejection, beyond cause and effect, primordially pure, primordially accomplished, without action, without seeking, impossible to cultivate, impossible to create, not arising from another, without antidote, without a doer, unmade, unexamined, without self, uncorrected, uncorrupted, certain to be that way, without error, as it is, unceasing, unborn, imperishable, not lost, invisible, unarisen, not going, primordially abiding, pervading all, without name, without form, without sign, without designation, invisible, ungraspable, unrepresentable, without example, without measure, unobservable, beyond conceptual thought, immeasurable, inconceivable, incomprehensible, the source of all, all in all.
Chinese
处于大平等中的空性，仅仅是自生的觉性。如是说后，善男子们理解到一切法皆无取舍，生起稀有之感，陷入疑惑。唉玛喔！我们从圣者处，如先前所听闻，先前的圣者们是取菩提，舍烦恼，那是智慧完全通达。听闻此言，这位大士对烦恼和菩提没有二元对立，因此无取舍。这样说真是稀有！他们这样想着，一言不发地安住着。然后，金刚萨埵本尊为了消除那些善男子们的遍计，又说道： 喂！善男子们，你们完全陷入疑惑，那么烦恼的自性是什么？从何而来？菩提的自性是什么？从何而来？务必了悟，一旦完全见到，疑惑就会断除。如是说后，那些善男子们观察烦恼和菩提的自性是什么，从何而来，见到自性是空性，根源是从心而生。心性本身未生，无生无有生，本然如是，自性任运成就，确信根源仅仅是殊胜的菩提心，体验到佛陀的密意是这样的：一切心和心所都变得如虚空一般。超越了安住和不安住，最后一口气呼出后，完全获得了真实的定解。获得了，获得了。完全彻底地获得后，那些善男子们失声痛哭。金刚萨埵本尊明明知道，却对那些善男子们说道： 喂！善男子们，你们为何哭泣？他们回答说： 善知识，是这样的： 在道路中，这是近路。 在方法中，这是殊胜的。 先前未曾听闻，福分浅薄。 唉玛喔！稀有奇妙的法。 如此长久的意义存在。 意义圆满，不依赖其他。 依赖他人，唉玛喔！是错谬。 在行为事业上耗尽精力。 散乱于相的追逐中。 疲惫不堪，无意义，言辞无边。 收集却未聚集，渴望意义。
English
Emptiness in great equanimity is only self-arisen awareness. After he spoke thus, the noble men understood that all dharmas are without acceptance or rejection, and, marveling, they became doubtful. "Emaho! As we have previously heard from the holy ones, the previous holy ones accepted bodhi and rejected afflictions. We have heard that this is the complete realization of wisdom, but this great being says that afflictions and bodhi are non-dual, therefore there is no acceptance or rejection. How marvelous!" Thinking thus, they remained silent. Then, Vajrasattva himself, in order to dispel the complete conceptualization of those noble men, spoke again: "O noble men, as you are completely consumed by doubt, what is the nature of afflictions? From where do they arise? What is the nature of bodhi? From where does it arise? Be sure to realize, and when you have completely seen, doubt will be cut off." After he spoke thus, those noble men examined what the nature of afflictions and bodhi was and from where they arose, and they saw that their nature was emptiness and that their root arose from the mind. The nature of mind itself is unborn, unarisen, without arising, primordially as it is, its nature spontaneously accomplished. They were certain that the root was only the supreme bodhicitta, and they experienced the intention of the Buddha in this way: all mind and mental events became like the sky. Transcending abiding and non-abiding, after the last breath went out, they completely attained true certainty. They attained it, they attained it. Having completely and thoroughly attained it, those noble men wept uncontrollably. Vajrasattva himself, knowing full well, spoke to those noble men: "O noble men, why do you weep?" They replied: "O noble friend, it is like this: Among paths, this is the near path. Among methods, this is the supreme one. Having not heard it before, we have little merit. Emaho! A wondrous and marvelous dharma. Such a long-lasting meaningful existence. Meaning is complete, not relying on others. To rely on others, emaho! is a mistake. Exhausting energy in activities. Distracted and scattered in pursuit of signs. Exhausted, meaningless, endless words. Gathering but not gathering, desiring meaning."
Chinese
小的。从那两位殊胜的善知识处，必定获得而发出大呼吸。与佛平等且于法界解脱。那自性大任运成就。如是祈请。从不可思议的巨大喜悦中，生起如百万太阳般的智慧之光，因此所有地方的人们都修习智慧的才能，获得意义的伟大。所有土地都震动，因此行持瑜伽者们感到惊奇，向各自的导师祈请。像这样的奇异征兆是怎样的呢？如是请问后，各自无量的导师对各自无量的眷属开示。种姓之子们，这个大征兆是在名为广大遍满的大刹土中，诸佛之善知识金刚萨埵，宣说名为大乘密咒之自性决定的法。那位佛陀断除一切疑惑，并且对所有佛和菩萨授记必定成佛，成为殊胜的善知识，因此五位殊胜之人，凡未获得密咒之决定者，现证圆满正等觉，为他们断除决定的疑惑而授记，这是他们的征兆。如是开示。楞伽的主人，如此一来，那些殊胜之人，一旦证悟自性，必定成为名为法王的王位继承者的殊胜之人。诸佛意集大经中，名为大呼吸圆满品第十二。 上一页 大呼吸圆满品第十二。 下一页
English
Small. From those two excellent spiritual friends, one will surely obtain and exhale great breaths. Liberated into the realm of reality, equal to the Buddhas. That very nature is spontaneously accomplished as great. Thus they prayed. From the great joy of wonder, the light of wisdom arose like a million suns, so all the people everywhere cultivated the skill of knowledge, and the greatness of meaning occurred. All the lands shook, so the yogis of conduct were amazed and prayed to their respective teachers. What is this kind of wondrous sign? After they asked thus, the immeasurable teachers of each, taught their immeasurable retinues. Sons of lineage, this great sign is that in the realm called Great Expansion, the spiritual friend of all Buddhas, Vajrasattva, teaches the Dharma called the Certainty of Suchness of the Great Vehicle Secret Mantra. That Buddha cuts off all doubts and prophesies that all Buddhas and Bodhisattvas will definitely attain Buddhahood, becoming an excellent spiritual friend, so the five excellent individuals who have not attained the certainty of the secret mantra, manifest complete perfect enlightenment, cutting off the doubts of certainty for them and prophesying, this is their sign. Thus he taught. Lord of Lanka, in this way, those excellent individuals, as soon as they realize suchness, will surely become excellent individuals called the regent of the Dharma King. From the Great Sutra, the Collection of the Intentions of All Buddhas, the twelfth chapter, called the Chapter on the Completion of Great Breaths. previous Chapter Twelve, called the Chapter on the Completion of Great Breaths. next