Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha 数字图书馆 藏文 目录 分发 搜索选项 上一页 名为《辩论断除犹豫之品》第二十五品 下一页 名为《辩论断除犹豫之品》第二十五品 如此，大会的辩论完全结束后，考虑到该以四种事业中的哪一种来调伏，为了详细观察，从能胜童子金刚藏中化现的光芒中，出现了能胜王，诸佛都对化身进行了劝诫：能胜王，现在是时候了！以如实真谛的加持，遣除四种事物的火焰，策励菩提心！如此劝诫后，能胜王显现为尸林之主的孩子，说了一切寂静之语。尸林之主拍打着骷髅鼓，说道：小家伙，你无法调伏我。以前我成为夜叉的首领，名为勇猛，像你这样的人出现了很多，他们说加入我的教法，听我的命令，我都没有听从，现在我怎么会听你的？去享受你自己的苦行吧！如此劝诫后，被四种魔的事物完全压制，进入了清净种姓的圣者之想，然后返回。之后，诸佛又共同劝诫了莲花种姓和部的化身，普遍的观世音自在：诸佛之法身，莲花之种姓，法王无量光佛金刚法，观世音化身示现赫利大威猛，语自在马头以面压制。如此劝诫后，化身金刚马头明王显现为大尸林之主，发出哈哈嘿嘿赫利呼呼呼呼的声音，如雷贯耳，毛骨悚然，发出猛烈的马鸣声。罗刹的孩子们都吓得魂飞魄散，萎靡不振，只有尸林之主以其本性，用傲慢的凶猛之声宣称鲁扎玛扎玛拉扎，气势汹汹，趾高气扬，但最终未能压制，再次……
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The Twenty-Fifth Chapter, Called "Debate Cutting Off Doubt" next The Twenty-Fifth Chapter, Called "Debate Cutting Off Doubt" Thus, after the great assembly's debate was completely finished, considering which of the four activities should be used to subdue, in order to examine that in detail, from the light that transformed into the invincible youth Vajra Essence, the Invincible One appeared, and all the Tathagatas exhorted that emanation: Invincible One, now is the time! By the blessing of the true reality, avert the fire of the four objects, urge the heart of enlightenment! After exhorting in this way, the Invincible One appeared as the child of the lord of the charnel ground, and spoke all peaceful words. The lord of the charnel ground struck the thigh bone and said: Little boy, you cannot subdue me. In the past, when I became the fierce leader of the yakshas, named Drapu, many like you appeared and said, "Join my doctrine, listen to my command," but I did not listen. How could I be under your control now? Go and enjoy your own asceticism! After exhorting in this way, he was completely subdued by the four demonic entities, entered into the thought of the noble one of the pure lineage, and then returned. Then, all the Tathagatas again exhorted the emanation of the lotus lineage and family, the all-pervading Avalokiteshvara: Dharma body of all the victorious ones, lineage of the lotus, Dharma Lord Amitabha Vajra Dharma, Avalokiteshvara's emanation shows the great wrathful Hrih, Lord of Speech Hayagriva subdues with his face. After exhorting in this way, the emanation Vajra Hayagriva appeared in the place of the great lord of the charnel ground, and uttered the sound of haha hihi hri hulu hulu hulu, like thunder, bristling, a fierce horse's neigh. The children of the rakshasas were completely terrified and shrank back, but the lord of the charnel ground alone, with his own nature, proclaimed Rudra Matra Mara Tra in an arrogant and fierce voice, displaying majesty and strutting, but in the end he was not subdued, and again...
Chinese
那个自性再次劝告说：‘以前像你这样的人也没有胜过我，你并非不了解我，就在你自己的地方好好待着吧！’这样恐吓之后，又因四种魔性完全衰退，生起清净种姓的圣者之想，想要返回。然而，如来如同虚空一般，没有清净与污秽，因此没有返回，而是再次融入，从那个自性融入，然后如来语自在融入到共同喜乐天中。之后，如来从头顶取出头，从脚底取出脚，以“金刚吽”（རྡོ་རྗེ་ཧཱུྃ་，वज्र हूँ，vajra hūṃ，金刚 吽）扩展，遍布全身，那个家伙无法忍受，发出极端的怒吼之声，那就是阿匝玛！喊道：‘快点做什么吧！’之后，如来清净了那个家伙的障碍，将喜乐取出放在那个家伙的头顶，在虚空中发出马的嘶鸣声，使罗刹众像火花一样四处飞散，被压制，感到羞愧，祈求道：‘我是大英雄的臣民，请指示我该怎么做！’如来说：‘我没有降伏你，你的敌人名为金刚吽（རྡོ་རྗེ་ཧཱུྃ་，वज्र हूँ，vajra hūṃ，金刚 吽），是所有如来以威力灌顶的，极其凶猛恐怖，暴躁残酷，难以忍受的魔中之大魔，恐怖的燃烧者将会出现，你向他寻求庇护吧！’说完，便在法界宫殿中无所见地离开了。之后，所有密集金刚如来经过大会议，观察到以四种事业中的哪一种来调伏的时机已经到来。因为用息灾和增益无法调伏，所以决定用怀爱和降伏来调伏，并明确地宣说了这个决定的根本经典，如下所示：如来解脱行众宣说的决定经典： 极其抑制带来寂静， 愤怒不会带来利益。 从不造作的本性中， 如来皆能成就寂静。 即使具相瑜伽士以寂静， 也能断绝轮回的幼苗， 凭借瑜伽有无空性的力量， 何况发起抑制还用多说？ 极其坚
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That nature admonished again, saying, 'Even before, someone like you has not overcome me, you are not ignorant of me, so stay comfortably in your own place!' After threatening in this way, and also because the four demonic entities were completely subdued, the thought of a noble being of pure lineage arose, wanting to return. However, the Tathagata, like the sky, has no purity or impurity, so he did not return, but merged again, merging from that very nature, and then the Tathagata, the Lord of Speech, merged into the Co-joyful God in harmony. Then, the Tathagata brought forth the head from the crown of his head and the feet from the soles of his feet, and expanded with 'Vajra Hum' (རྡོ་རྗེ་ཧཱུྃ་，वज्र हूँ，vajra hūṃ，Vajra Hum), spreading throughout his entire body, and that fellow could not bear it, uttering an extreme roar of light, which was Atsama! He exclaimed, 'Do whatever you are going to do quickly!' Then, the Tathagata purified the obscurations of that fellow, brought forth bliss and placed it on the crown of that fellow's head, and uttered the sound of a horse in the sky, causing the assembly of Rakshasas to scatter like sparks, subdued and ashamed, they pleaded, 'We are subjects of the Great Hero, please instruct us on what to do!' The Tathagata said, 'I have not subdued you, your enemy is called Vajra Hum (རྡོ་རྗེ་ཧཱུྃ་，वज्र हूँ，vajra hūṃ，Vajra Hum), who is empowered by the power of all the Tathagatas, extremely fierce and terrifying, violent and cruel, unbearable, the great demon among demons, the terrifying burning one, will arise, seek refuge in him!' Having said this, he invisibly departed into the palace of the Dharmadhatu. Then, all the Guhyasamaja Tathagatas, after a great assembly, considered which of the four activities was the appropriate time to subdue. Since subduing with pacification and increase was not suitable, they decided to subdue with power and force, and clearly proclaimed the root text of this decision, as follows: The Sutra of Determination proclaimed by the Assembly of Tathagatas Practicing Liberation: Extreme suppression brings peace, Anger will not bring benefit. From the uncreated nature itself, The Tathagatas all accomplish peace. Even a yogi with form, through peace, Can cut off the sprout of existence, Through the power of yoga, existence and non-existence, emptiness, What need is there to say about initiating suppression? Extremely firm
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哦，对于干燥和潮湿，为了生起所有阻碍，从无碍空性的法性中，如实地行持各种不阻碍。如是坚定地作了决定。然后，如来宣说了自性无有之众所作决定的经：对于极其空性、断灭之法，事物不会有利益，从常有的菩提空性中，行持所有如来之无有。具有空性之相的空性，如果也能安住于一无所有，那么从无有中产生的瑜伽力，最终穷尽和回遮还需要说什么呢？因为极其断灭的回遮，以及从无有中产生，对于具有常有的空性，请讲说伟大功德的常有。如是坚定地作了决定。然后，如来宣说了自性不改变之众所作决定的经：对于极其坚固常有之法，无有不会有利益，从精华菩提本身中，行持一切为大自在。不改变之相的常有，如果也能做到事物稳定和动摇，那么以大自在任运成就之力，回遮坚固还需要说什么呢？为了回遮执着于我和转变实执之贪欲，从无我常有的法性中，行持无作者的自性。如是坚定地作了决定。然后，如来宣说了金刚种姓和部的众所作决定的经：对于极其凶猛和暴烈者，寂静不会有利益，从智慧方便的自性中，行持所有如来为忿怒尊。具有忿怒之相的忿怒尊，如果也能使三界恐惧，那么以佛陀慈悲的忿怒，三界全部还需要说什么呢？为了调伏所有难以调伏者，以及为了清净对誓言的憎恨，从九种大燃烧的舞姿中，行持尸林舞的印。如是坚定地作了决定。然后，如来宣说了金刚心髓如实决定之众所作决定的经：对于极其颠倒的执着，真实不会有利益，从大秘密结合的隐义中，行持一切融入一致。具有行为之相的行为，如果也能做到回遮一切教令，那么慈悲
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O, for dryness and moisture, in order to raise all obstacles, from the unobstructed emptiness of the Dharma nature, act as is, without obstructing various things. Thus, a firm decision was made. Then, the Tathagata spoke the sutra decided by the assembly of those without inherent existence: For the extremely empty, discontinuous Dharma, things will not be of benefit, from the constant Bodhi emptiness, act all Tathagatas as non-existent. Emptiness with the aspect of emptiness, if it can also abide in nothingness, then from the power of yoga arising from nothingness, what need is there to mention the ultimate exhaustion and reversal? Because of the extremely discontinuous reversal, and because it arises from nothingness, for emptiness with continuity, please explain the great merit of continuity. Thus, a firm decision was made. Then, the Tathagata spoke the sutra decided by the assembly of those whose essence does not change: For the extremely steadfast and permanent Dharma, non-existence will not be of benefit, from the essence of Bodhi itself, act all as the great self. The unchanging aspect of permanence, if it can also make things stable and moving, then by the power of the great self's spontaneous accomplishment, what need is there to mention reversing steadfastness? In order to reverse attachment to self and transform the greed of grasping at reality, from the Dharma nature of selflessness and permanence, act as the nature of non-action. Thus, a firm decision was made. Then, the Tathagata spoke the sutra decided by the assembly of the Vajra lineage and class: For the extremely fierce and violent, pacification will not be of benefit, from the essence of wisdom and means, act all Tathagatas as wrathful deities. The wrathful deity with the aspect of wrath, if it can also make the three worlds afraid, then with the wrath of the Buddha's compassion, what need is there to mention the entirety of the three realms? In order to subdue all the difficult to subdue, and in order to purify hatred towards vows, from the nine great burning dances, act as the mudra of the charnel ground dance. Thus, a firm decision was made. Then, the Tathagata spoke the sutra decided by the assembly called Vajra Essence, the Determination of Suchness: For the extremely inverted attachment, truth will not be of benefit, from the hidden meaning of the great secret union, act all as entering into harmony. Action with the aspect of action, if it can also reverse all commands, then compassion
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以不相符的行事方式，何须提及误入歧途的正直之士？为了以事物解脱事物，以毒药消除毒病，将不可估量的殊胜方便，作为舞姿的手印吧。如是坚定地作出了决断。此后，如来宝生部和僧团宣说了所作的教敕之经：对于极度吝啬和贪婪者，布施不会带来利益。从无而生、取之不尽、用之不竭的本源中，将一切化为取之不尽、用之不竭的宝藏。即使以苦行之方式禁锢，也能维持一生的生计，更何况从无而生、随心所欲之物，三界的苦难又算得了什么呢？为了满足吝啬，消除一切苦难，从大乘秘密的受用中，将虚空藏作为手印吧。如是坚定地作出了决断。此后，如来童子部和僧团宣说了所作的教敕之经：对于极度懈怠散乱者，督促不会使之精进。从无所事事的法性中，将一切化为无所事事。即使以不动摇的方式安住，也能斩断险恶的业道，更何况无所作为、不动摇的大乐，世间的散乱又算得了什么呢？为了斩断无暇的道路，摧毁懈怠散乱的敌人，从平等大瑜伽中，将安住于无为作为手印吧。如是坚定地作出了决断。此后，如来象部和僧团宣说了所作的教敕之经：对于极度愚痴蒙昧者，教导不会使之明白。从一切平等无别之中，将一切化为大愚痴。即使以愚痴的方式蒙蔽，也能使一切陷入黑暗，更何况不辨取舍，三界的蒙昧又算得了什么呢？为了摧毁黑暗的生处，将蒙昧作为虚空中的行为，从愚痴清净的智慧中，将无杂圆满作为手印吧。如是坚定地作出了决断。此后，如来莲花部和僧团宣说了所作的教敕之经：对于极度贪恋执着者，对治不会带来利益。从极度贪恋的大智慧中，将一切化为大贪恋。即使以贪恋的方式行事，三界之血