Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项 上一页 《确定秘密甚深彼性之品》第十五品 下一页 《确定秘密甚深彼性之品》第十五品 此后，楞伽之主又向秘密主询问，先前所说的十二句之第四句“心要菩提自性亦复生起”之授记。请问，秘密主，您在讲述大乘秘密甚深生起之方式时，所说的“心要菩提自性亦复生起”是如何确定而生起的？答：楞伽之主，凡是殊胜者，从一切方面都显现为心要菩提自性。又问：秘密主，哪些殊胜之人完全获得确定，安住于心要菩提时，从一切方面如何显现？如果显现，则不能不生不灭。如果不显现，则不能生起常恒之智慧和常恒之慈悲，那么如何才能完全了解这些呢？如此提问后，秘密主答道：楞伽之主，是这样的，殊胜之人与心要菩提的体性相同。心要菩提是什么，殊胜之人就是什么，殊胜之人是什么，就是心要菩提自性，殊胜之人是不可见的，心要菩提是不可执取的。问：如果不可见不可执取，那么如殊胜者所说，见到彼者就见到一切法。见到一切法就见到心要菩提，以及确定彼性就获得确定，如果与这些相违，那么如何才能完全了解这些呢？如此提问后，答道：楞伽之主，是这样的：所见之色相，非实物所得。 未见之彼者，乃确定之见。 不可言说者，乃觉受之体验。 见与得，仅为名言之说。 于清净大道之中， 所生之殊胜之人。 彻底确定获得大义， 于不可见之自性中， 处于不动不分别之时。
English
Table of Contents Distribution. Search Options previous The Fifteenth Chapter: Ascertaining the Quintessential Nature of the Profound Secret next The Fifteenth Chapter: Ascertaining the Quintessential Nature of the Profound Secret Then, the Lord of Lanka again asked the Lord of Secrets about the prophecy mentioned earlier in the fourth of the twelve statements, "The essence of enlightenment itself will also arise." He inquired, "O Lord of Secrets, when you speak of the manner in which the profound secret of the Great Vehicle arises, how does it come to be determined that 'the essence of enlightenment itself will also arise'?" He replied, "O Lord of Lanka, whatever is supreme appears in every way as the essence of enlightenment itself." He asked, "O Lord of Secrets, how do those supreme beings who have fully attained certainty and abide in the essence of enlightenment appear in every way? If it appears, then it cannot but be unborn and unceasing. If it does not appear, then constant wisdom and constant compassion cannot arise. How can this be fully understood?" Having asked this, the Lord of Secrets replied, "O Lord of Lanka, it is like this: the supreme being is the same as the essence of enlightenment. Whatever the essence of enlightenment is, that is the supreme being; whatever the supreme being is, that is the essence of enlightenment itself. The supreme being is unseen, and the essence of enlightenment is ungraspable." He asked, "If it is unseen and ungraspable, then, as the supreme ones have said, seeing that itself is seeing all phenomena. Seeing all phenomena is seeing the essence of enlightenment, and attaining certainty of that itself is attaining certainty. If it contradicts these, how can this be fully understood?" Having asked this, he replied, "O Lord of Lanka, it is like this: Whatever form is seen is not the attainment of substance. That which is unseen is the certainty of seeing itself. That which is unspeakable is the experience of feeling. Seeing and attaining are merely expressed in words. In that very pure great path, the supreme beings who have arisen fully ascertain and attain the great meaning, in the state of non-apprehension, at the time of non-movement and non-discrimination.
English
The very nature of the Dharmakaya that does not abide, The spontaneously arisen wisdom, the great sky, In a state of unmixed completeness, Unborn, unceasing, suchness itself. Beyond speech, thought, and expression, beyond conceptualization, It is the domain of individual self-awareness, Unobservable in center or periphery, suchness itself. In the heart essence, the all-encompassing mother of enlightenment, Unfabricated, naturally and blissfully present. Furthermore, the Lord of Lanka asked: "Lord of Secrets, where exactly does the essence of enlightenment, the thusness, abide? What are its characteristics and nature?" He replied: "Lord of Lanka, it is not definite in any way. It is in moments, months, half-months, days, suns, periods, half-periods, instants, brief moments, short times, immediately after, in thusness itself, in eons, and in immeasurable eons. It is without characteristics and without nature. It is unobservable. It is habituated. It is definitely examined. It is fully experienced. It appears as anything. It is definitely real. It arises from everything. It gathers everything. It pervades everything. It is born from everything. It is completely pure. It is not established anywhere. It is without pervasion, without non-pervasion, without high or low, without large or small, without good or bad, without wide or narrow, without cause or effect, without male or female, without lineage, without form, without karma and its maturation, without inside or outside, without birth, without change, without darkness or light, without before or after, without beginning or end, without self or other, without effort or accomplishment, without acceptance or rejection, naturally uncreated, completely clear with light, uncorrupted, unproduced, unborn. Lord of Lanka, since it is so, why do you ask about characteristics and nature? The essence of enlightenment transcends appearance and non-appearance, therefore characteristics and nature are unobservable. Thus, Lord of Lanka, those noble beings who abide in the essence of enlightenment and are unobservable, from that Vajrasattva emptiness, that very sacred thusness, for the sake of examining them, the following words arise: "O noble beings, have you seen the essence of enlightenment?" From that essence of enlightenment, that very thusness, the noble beings utter these words: "O noble spiritual friends, we have seen the essence of enlightenment without seeing it!" He spoke: "How is it that you have seen without seeing?" They replied:
Chinese
在未见菩提心之前，一切都见为菩提心。 垂示：何为菩提心？ 禀告：善知识，菩提心乃诸佛之秘密，是殊胜之意。 垂示：何为殊胜之士，殊胜之意？ 禀告：一切之自性即是真如。 垂示：为何称一切之自性为秘密真言？ 禀告：一切之自性，无人能见，无人能悟，非行境，不可言说，超越言语，不可思议，不可想象，难以考察且难以显示。 垂示：殊胜之士，见一切之自性吗？ 禀告：善知识，我等未见一切之自性。 垂示：为何未见？ 禀告：因不可见之故。 垂示：殊胜之士，你未见一切之自性吗？ 禀告：善知识，我等已见。 垂示：殊胜之士，如何见？ 禀告：一切之自性，未经造作，未经混淆，不生，不灭，如是之真如，于本然如是之坛城中见之。 垂示：见佛了吗？ 禀告：未见。 垂示：为何未见？ 禀告：因不可见之故。 垂示：未见吗？ 禀告：已见。 垂示：如何见？ 禀告：一切皆于如是之性中成佛，为遍及一切之故，于自性任运成就之坛城中见之。 垂示：见一切心了吗？ 禀告：未见。 垂示：为何未见？ 禀告：因不可见之故。 垂示：未见吗？ 禀告：已见。 垂示：如何见？ 禀告：一切皆于根本菩提心之坛城中见之。 垂示：殊胜之士，你欲求菩提心吗？ 禀告：善知识，已完全成熟。 垂示：为何不欲求？ 禀告：所谓殊胜之士，即是众生之心。
English
Before seeing the essence of enlightenment, everything is seen as the essence of enlightenment. The command was given: What is called the essence of enlightenment? It was reported: Noble spiritual friend, the essence of enlightenment is the secret of all Buddhas, the noble intention. The command was given: What is called a noble person, a noble intention? It was reported: Whatever is the nature of all things, that is suchness. The command was given: Why is the nature of all things called secret mantra? It was reported: Whatever is the nature of all things, no one sees it, no one understands it, it is not an object of experience, it is unspeakable, it transcends words, it is inconceivable, it is unimaginable, it is difficult to examine and difficult to show. The command was given: Noble person, do you see the nature of all things? It was reported: Noble spiritual friend, we have not seen the nature of all things. The command was given: Why have you not seen it? It was reported: Because it is invisible. The command was given: Noble person, have you not seen the nature of all things? It was reported: Noble spiritual friend, we have seen it. The command was given: Noble person, how have you seen it? It was reported: Whatever is the nature of all things, uncreated, unmixed, unborn, unarisen, suchness as it is, we have seen it in the mandala of primordial suchness. The command was given: Have you seen the Buddha? It was reported: We have not seen it. The command was given: Why have you not seen it? It was reported: Because it is invisible. The command was given: Have you not seen it? It was reported: We have seen it. The command was given: How have you seen it? It was reported: All things are enlightened in suchness, and for the sake of pervading all, we have seen it in the spontaneously accomplished mandala of nature. The command was given: Have you seen all minds? It was reported: We have not seen it. The command was given: Why have you not seen it? It was reported: Because it is invisible. The command was given: Have you not seen it? It was reported: We have seen it. The command was given: How have you seen it? It was reported: We have seen all things in the mandala of the root bodhicitta. The command was given: Noble person, do you desire the essence of enlightenment? It was reported: Noble spiritual friend, it is fully ripened. The command was given: Why do you not desire it? It was reported: What is called a noble person is the mind of sentient beings.
Chinese
被称作具有…之人，从未动摇菩提之精华。一切也从未动摇如是性。垂询：贤士，从何处寻觅菩提之精华？答：任何地方都不寻觅。垂询：为何不寻觅？答：一切皆是菩提之精华，不在任何地方存在。垂询：贤士们想要完全游历诸佛刹土吗？答：不想要完全游历。垂询：为何不游历？答：为了使一切有情界皆为清净的佛土。垂询：贤士安住于不动摇的无分别中吗？答：不进入无分别。垂询：为何不进入？答：因为我本身就是无分别，所以现在不应进入无分别。如果我本来就不是完全的无分别，那么我进入无分别，一切都是为了本来就无分别。垂询：贤士想要生起大悲心吗？答：不想要生起。垂询：为何不想要？答：因为完全不动摇。垂询：为何不动摇？因为一切皆是成佛，所以不执著于慈悲的对象。垂询：贤士为了众生的利益而行事吗？答：不行事。垂询：为何不行事？答：因为一切本来就是如是性。垂询：贤士想要圆满成就法身吗？答：不想要成就。垂询：为何不想要成就？答：因为是从聚合而生。垂询：贤士想要完全游历诸地吗？答：不想要完全游历。垂询：为何不游历？答：因为一切都已由佛陀行至道的彼岸。垂询：贤士，菩提之精华用什么比喻来表示？答：殊胜善知识没有可比的例子，没有任何例子可以比拟。垂询：没有比喻
English
That which is called having… does not waver from the essence of enlightenment. Everything also does not waver from suchness. Asked: Noble one, from where do you seek the essence of enlightenment? Replied: I do not seek it from anywhere. Asked: Why do you not seek it? Replied: Everything is the essence of enlightenment itself, it does not abide anywhere. Asked: Noble ones, do you wish to completely traverse the Buddha-fields? Replied: I do not wish to completely traverse. Asked: Why do you not traverse? Replied: It is for the sake of all realms of sentient beings being pure Buddha-fields. Asked: Noble one, do you abide in the non-conceptual as unwavering? Replied: I do not enter into the non-conceptual. Asked: Why do you not enter? Replied: Because I myself am non-conceptual, therefore I should not enter into the non-conceptual now. If I were not completely non-conceptual from the beginning, then I would enter into the non-conceptual, everything is for the sake of being non-conceptual from the beginning. Asked: Noble one, do you wish to generate great compassion? Replied: I do not wish to generate it. Asked: Why do you not wish to? Replied: Because it is completely unwavering. Asked: Why is it unwavering? Because everything is Buddhahood itself, therefore there is no object of compassion to be fixated upon. Asked: Noble one, do you act for the benefit of sentient beings? Replied: I do not act. Asked: Why do you not act? Replied: Because everything is inherently suchness itself. Asked: Noble one, do you wish to spontaneously accomplish the Dharmakaya? Replied: I do not wish to accomplish it. Asked: Why do you not wish to accomplish it? Replied: Because it arises from aggregation. Asked: Noble one, do you wish to completely traverse the grounds? Replied: I do not wish to completely traverse. Asked: Why do you not traverse? Replied: Because everything has been traversed to the other shore of the path by the Buddha. Asked: Noble one, with what example is the essence of enlightenment shown? Replied: There is no example that matches the excellent spiritual friend, there is no example that can be compared to it. Asked: There is no example