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" }, { "english_translation": "previous Chapter Fourteen: Prophecy of the Holy Individuals next" }, { "english_translation": "Chapter Fourteen: Prophecy of the Holy Individuals" }, { "chinese_translation": "然后，金刚萨埵如是完整地预言了那些圣者，即：那位圣者和您从无始无终之时起，就已成为圆满正觉的佛陀。名为圣者金刚萨埵者，将于名为现喜世界的刹土中，成为不动佛。名为圣者金刚宝者，将于名为具吉祥世界的刹土中，成为宝生佛。名为圣者金刚法者，将于名为极乐世界的刹土中，成为无量光佛。名为圣者金刚界者，将于名为菩提庄严世界的刹土中，成为毗卢遮那佛。名为圣者金刚种种者，将于名为清净世界的刹土中，成为不空成就佛。所有这些刹土的功德，都超越了可以完全描述的比喻，因为它们是无与伦比的，所以无法完全描述。他们的寿命是无限的。安住于那些刹土的伟大有情都是伟大的持明者。寿命的长度也是他们持明的寿命。从其他世界成熟的无尽持明者也显现在那些刹土中。在那里，听法、说法和游行都是禅定。法也是无为的法性，那唯一的秘密殊胜。受用也是受用那唯一的甚深法性。所有那些持明者也都是五种姓。为什么呢？因为一切都从五种姓中产生，显现为五种姓，成熟为五种姓。从五种姓转变而确定为五种姓，如下所示：", "english_translation": "Then, Vajrasattva himself completely prophesied those holy individuals as follows: That holy individual and you have been fully enlightened as Buddhas from beginningless and endless time. The holy individual named Vajrasattva will become the Buddha Akshobhya in the world-realm called Abhirati. The holy individual named Vajraratna will appear as the Buddha Ratnasambhava in the world-realm called Shri-yukta. The holy individual named Vajradharma will appear as the Buddha Amitabha in the world-realm called Sukhavati. The holy individual named Vajradhatu will appear as the Buddha Vairochana in the world-realm called Adorned with Enlightenment. The holy individual named Vajrakarma will appear as the Buddha Amoghasiddhi in the world-realm called Perfectly Pure. The qualities of all those buddha-fields are beyond any example that can be fully expressed, and because they are without example, they cannot be fully described. The measure of their life span is only immeasurable. The great beings abiding in those buddha-fields are only great vidyadharas. The length of their life is the life span of those vidyadharas themselves. Limitless vidyadharas who have matured from other world-realms also appear in those buddha-fields. In those places, listening to the Dharma, speaking, and moving about are only samadhi. The Dharma is also only the secret, supreme Dharma-nature, which is without action. Enjoyment is also enjoying only the profound Dharma-nature. All those vidyadharas are only of the five families. Why is that? Because everything arises from the five families, appears as five, and matures as five. Transforming from the five, they are determined as five, as follows:" } ] ============================================================
Chinese
凡是嗔恨的种姓，我慢的种姓，贪欲的种姓，嫉妒的种姓，愚痴的种姓，忍耐的种姓，普皆悲悯的种姓，六生的种姓，具血统的种姓，具地位的种姓，贱民的种姓，国王的种姓，吠舍的种姓，婆罗门的种姓，旃陀罗的种姓，普皆显现的种姓，同一种姓的种姓，各异的种姓，行事的种姓，一切生起的种姓，金刚的种姓，部的种姓，珍宝的种姓，部的种姓，莲花的种姓，部的种姓，童子的种姓，部的种姓，象的种姓，唯部的种姓。如是，从一切到一切显现的佛和菩萨无有穷尽者，也因业和趋入的缘故，唯有五种姓。如实之故，从一切到一切，种姓的相没有，名言没有，形相没有，处所没有，趋入没有，成佛没有，授记没有，获得定解没有。从一切到一切，唯是菩提，唯是空性，唯是精华，唯是真如，唯是真实，唯是殊胜定解，唯是无异，唯是无生，唯是无灭，唯是如是，唯是不错谬，是法性，是法界，不可思议故，是不可思议。是真实之边际平等性，如是授记，以及真如秘密甚深的语，吉祥金刚萨埵的真如空性中发出的声音，令具丈夫相者从一切到一切都获得菩提心之精华的定解。 喂，楞伽的主人，菩提心真如秘密甚深是如此的难，如此的深奥，如此的广大，如此的不可思议，因不可思议故，难以获得定解者就是这样。 之后，楞伽的主人又问道： 喂，秘密主，菩提心真如秘密甚深，这是具有相续的吗？ 还是断灭的呢？ 如果是相续的
English
Whatever are the lineages of hatred, the lineages of pride, the lineages of desire, the lineages of jealousy, the lineages of ignorance, the lineages of patience, the lineages of universal compassion, the lineages of the six births, the lineages with lineage, the lineages with status, the lineages of commoners, the lineages of kings, the lineages of merchants, the lineages of Brahmins, the lineages of outcastes, the lineages of universal appearance, the lineages of the same lineage, the lineages of different lineages, the lineages of action, the lineages of all arising, the lineage of the vajra, the lineage of the class, the lineage of the jewel, the lineage of the class, the lineage of the lotus, the lineage of the class, the lineage of the youth, the lineage of the class, the lineage of the elephant, only the lineage of the class. Likewise, all the Buddhas and Bodhisattvas appearing from all to all, without end, are also only of the five lineages due to the power of karma and entry. Because of the way things are, from all to all, there is no sign of lineage, no term, no form, no place, no entry, no Buddhahood, no prophecy, no attainment of certainty. From all to all, it is only Bodhi, only emptiness, only essence, only Suchness, only truth, only supreme certainty, only non-other, only unborn, only unceasing, only Thusness, only non-erroneous, is the nature of Dharma, is the realm of Dharma, unthinkable, therefore it is unthinkable. It is the equality of the ultimate reality, thus prophesied, and the word of the secret and profound Suchness, the Suchness of the glorious Vajrasattva, arising from emptiness, causes the noble beings to attain certainty of the essence of Bodhicitta from all to all. O Lord of Lanka, the secret and profound Suchness of Bodhicitta is so difficult, so profound, so vast, so inconceivable, and because it is inconceivable, it is so difficult to attain certainty. Then again, the Lord of Lanka asked: O Lord of Secrets, is this secret and profound Suchness of Bodhicitta continuous? Or is it discontinuous? If it is continuous,
Chinese
如果存在生灭，那么大智慧也就会有生灭。然而，如果断绝了相续，那么智慧与智慧的差别，以及见解与见解的地位都将不复存在。当被这样询问时，秘密主说道：兰卡的领主啊，菩提心本身就是秘密，殊胜的秘密是没有生灭且具有相续的。问道：秘密主，与什么相续呢？答道：兰卡的领主，是与智慧相续。与慈悲相续。与事业相续。与功德相续。与加持相续。因为与愿力相续，所以相续不会断绝。问道：秘密主，为什么称这些为相续呢？答道：兰卡的领主，因为它们以相续的自性显现。问道：什么是相续的自性？答道：兰卡的领主，无有本身就是相续的自性。例如：具有相续的菩提心，无有之因，被执着，被视为显现。在显现、欲望、大痛苦之中，那伟大功德的相续不会断绝。始终具有相续的，那殊胜的秘密本身，凭借殊胜的明灯，对于殊胜之人，那伟大本身就是相续。除了见解的显现之外，无法用言语来表达，无有之因，显现无有，所见到的，是原始的放下，不作任何修饰，如其本然，那确定的本身。什么也不显现，远离思辨，超越了无思的境界。兰卡的领主啊，对于一切诸佛的殊胜秘密心髓，应当从一切方面安住于此。那是因为，那些被业的习气所束缚的人们，即使在无数劫中以无数的艰难困苦去寻求，也无法获得殊胜之物，而那些没有作为的人们，仅仅以一瞬间的信心，无疑就能获得殊胜的秘密。因此，兰卡的领主，应当安住于此。不要超越此。这样说完之后，兰卡的领主等众都获得了殊胜智慧的确定。一切诸佛的意趣汇集的大经中，关于殊胜之人被授记的章节。
English
If there is arising and ceasing, then great wisdom also has arising and ceasing. However, if the continuity is cut off, then the distinctions of wisdom and wisdom, and the levels of understanding and understanding will cease to exist. When asked in this way, the Lord of Secrets said: O Lord of Lanka, the mind of enlightenment itself is the secret, the supreme secret is without arising and ceasing and has continuity. Asked: Lord of Secrets, with what does it have continuity? He replied: Lord of Lanka, it has continuity with wisdom. It has continuity with compassion. It has continuity with activity. It has continuity with qualities. It has continuity with blessings. Because it has continuity with aspirations, the continuity is not cut off. Asked: Lord of Secrets, why are these called continuity? He replied: Lord of Lanka, because they appear as the nature of continuity. Asked: What is the nature of continuity? He replied: Lord of Lanka, non-existence itself is the nature of continuity. For example: The mind of enlightenment with continuity, the cause of non-existence, is clung to, seen as appearance. Within appearance, desire, and great suffering, that great quality's continuity does not cease. Always having continuity, that supreme secret itself, by means of the supreme lamp, for the supreme person, that great itself is continuity. Apart from the appearance of understanding, it cannot be expressed by words, the cause of non-existence, the appearance of non-existence, what is seen, is the original letting go, without any modification, as it is, that certainty itself. Nothing appears, free from speculation, transcending the realm of non-thought. O Lord of Lanka, for the supreme secret essence of all Buddhas, one should abide in this in all ways. That is because those who are bound by the habits of karma, even if they seek with countless difficulties for countless eons, cannot obtain the supreme, while those who have no action, with just a moment of faith, will undoubtedly obtain the supreme secret. Therefore, Lord of Lanka, one should abide in this. Do not go beyond this. Having said this, the Lord of Lanka and others all gained certainty of supreme wisdom. The chapter on the prediction of the supreme person from the great sutra that gathers the intentions of all Buddhas.
Chinese
是第十四品。大乘决定生起之理中，以何而得决定之故事，讲述正法印之智慧种种思择，即生起之理显示第三。
English
Is the fourteenth chapter. In the way of definitely arising of the Great Vehicle, the story of how certainty is attained, discussing the wisdom of the Dharma seal in various ways, that is, the third showing of the arising.