Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项 上一页 智慧光明圣庄严品第三十二 下一页 智慧光明圣庄严品第三十二 第五卷。此后，楞伽之主菩萨摩诃萨向秘密主请问：“过去十二句中的第七句，是否也因加持而显现？”他这样问道：秘密主，您以开示大乘秘密殊胜之理的方式，在讲述预言时，说‘也因加持而显现’，这显得如何，又如何为人所知呢？答：楞伽之主，凡是应被调伏的时机成熟，那些圆满的应调伏者，他们的完全显现，就应被视为那唯一的真如。问：秘密主，凡是应被调伏的时机成熟，那些圆满的殊胜应调伏者，他们会在哪里以何种方式显现呢？被这样问后，秘密主这样回答：楞伽之主，那些圆满的殊胜应调伏者，他们将完全显现一切。问：那将如何完全显现呢？答：楞伽之主，那些殊胜者，不离诸法之法性，即真如。从那之中，显现出识、智慧、身、化身、文字、词语、佛法、舍利等一切法。楞伽之主，唯有那真如的加持才会显现。楞伽之主，就像在虚空界中，日月星辰的影像不离虚空，却在水和容器中各异显现一样。诸法之法性，从清净的秘密界中显现一切法。一切法无非是身、语、意、功德、事业五者。那是大乘密咒所象征的门。为什么呢？因为一切法的自性，即秘密界，就是那大乘密咒本身。
English
Table of Contents Distribution. Search Options previous Chapter Thirty-Two on the Adornment of Holy Wisdom Light next Chapter Thirty-Two on the Adornment of Holy Wisdom Light Volume Five. Then, the Lord of Lanka, the Bodhisattva Mahasattva, asked the Lord of Secrets, "Does the seventh of the twelve previous phrases, 'it also appears from the blessing,' also occur?" He asked, "O Lord of Secrets, how does it appear and how is it known when you speak of the prophecy by showing the manner in which the great secret of the Mahayana arises, saying, 'it also appears from the blessing'?" He said, "O Lord of Lanka, those who are to be subdued, when the time for subduing them has come, the complete appearance of those perfect beings who are to be subdued should be regarded as that very Suchness." He said, "O Lord of Secrets, where and how will those perfect, supreme beings who are to be subdued appear when the time for subduing them has come?" When asked in this way, the Lord of Secrets said, "O Lord of Lanka, those perfect, supreme beings who are to be subdued will completely appear in everything." He asked, "How will that completely appear?" He said, "O Lord of Lanka, those supreme beings are not different from the Dharma-nature of all dharmas, that is, Suchness. From that, there appear consciousness, wisdom, body, emanation, letters, words, Dharma, relics, and so on, as all dharmas. O Lord of Lanka, it will appear only from the blessing of that very Suchness. O Lord of Lanka, just as the images of the sun, moon, and stars in the expanse of the sky do not move from the sky, but appear differently in water and containers, so it is. From the Dharma-nature of all dharmas, the pure secret realm, all dharmas appear. All dharmas are nothing but the five: body, speech, mind, qualities, and activities. That is the door that symbolizes the great secret mantra of the Mahayana. Why is that? Because the nature of all dharmas, which is the secret realm, is that very great secret mantra itself."
Chinese
为了确定那就是您，不会有任何颠倒。因此，它被称为自性身，并且广为人知。楞伽之主，心的法性显现为四种识，四种识是根本识、对境识、普现识和入识。从四种识中显现出五种大智慧，即心的法性本身显现为法界体性智。根本识显现为如镜智。对境识显现为平等性智。普现识显现为妙观察智。入识显现为成所作智。楞伽之主，那也不是被证实为不是什么，也不是将不同的东西伪装成相同，而是未经改造、未经混淆、未经制作、未经创造，本来就自然显现如此而已。然后楞伽之主问道：秘密主，这种智慧仅仅是这五种吗？还是也显现为其他不同的？回答说：楞伽之主，智慧凭借某种力量也显现为五种，以及不可思议、十六刹那、同一族类、三种相、三种真如、四种瑜伽和一种自生。楞伽之主，对于那五种智慧，从各自不混合中显现为五部，从完全圆满中显现为四身。例如，根本识，从如镜智中显现为金刚部和部的佛陀。心的法性，从法界体性智本身中显现为象部和部的佛陀。那本身显现为自性身，那两种智慧的结合显现为法身。对境识，从平等性智中显现为宝生部和部的佛陀。普现识，从妙观察智中显现为莲花部和部的佛陀。那两种智慧的结合
English
In order to ascertain that it is you, without any reversal. Therefore, it is known as the Svabhavikakaya, and it has become famous. Lord of Lanka, from the dharmata of mind, the four vijnanas appear. The four vijnanas are the fundamental vijnana, the objective vijnana, the universally appearing vijnana, and the entering vijnana. From the four vijnanas, the five great wisdoms appear. From the very dharmata of mind itself, it appears as the dharmadhatu wisdom. From the fundamental vijnana, it appears as the mirror-like wisdom. From the objective vijnana, it appears as the wisdom of equality. From the universally appearing vijnana, it appears as the discriminating wisdom. From the entering vijnana, it appears as the accomplishing wisdom. Lord of Lanka, that is not something proven to be not something else, nor is it transforming something different into something similar, but it is unadulterated, unconfused, unmade, uncreated, and naturally appearing as such from the beginning. Then the Lord of Lanka asked: Lord of Secrets, is this wisdom limited to these five only? Or does it also appear as other different ones? He replied: Lord of Lanka, wisdom, by the power of something, also appears as five, as well as inconceivable, sixteen instants, of the same family, three aspects, three suchness, four yogas, and one self-arisen. Lord of Lanka, for those five wisdoms, from the non-mixing of each, the five families appear, and from the complete perfection, the four kayas appear. For example, the fundamental vijnana, from the mirror-like wisdom, appears as the Vajra family and the Buddhas of the family. The dharmata of mind, from the dharmadhatu wisdom itself, appears as the Elephant family and the Buddhas of the family. That itself appears as the Svabhavikakaya, and the combination of those two wisdoms appears as the Dharmakaya. The objective vijnana, from the wisdom of equality, appears as the Ratna family and the Buddhas of the family. The universally appearing vijnana, from the discriminating wisdom, appears as the Padma family and the Buddhas of the family. The combination of those two wisdoms
Chinese
从彼处显现圆满受用身。入之识法成办所作之智慧，显现为童子种姓与部之诸佛。从彼处显现秘密身与化身各异。从化身各异显现文字各异，词句各异，无量之法门，以及身舍利与舍利子各异，彼等乃是象征大乘密咒之门。楞伽主，因此密咒乃是于一切法中，一切处皆自性显现，而圣者们则显现为密咒之加持。楞伽主，那是为了什么呢？因为没有密咒所不遍及，不住留，以及未转成密咒之法。某些颠倒密咒之确定的圣者，一切都变成他们欲见密咒之镜子，如是如是地从佛陀乃至蠕虫，从天空乃至微尘，都一起朗然，亮然，鲜明地照亮。能断除疑惑。成为殊胜之宝藏。成为巨大之书卷。广大地宣说。完全地宣告。楞伽主，因此密咒仅仅是自性显现，而圣者们仅仅是藉由加持来显示。楞伽主问道：秘密主，一切显现是密咒吗？或者一切之自性不显现是密咒吗？还是两者都不是密咒呢？秘密主答道：楞伽主，一切显现也不是密咒。如果一切显现是密咒，那么说密咒本身就矛盾了。因为众生之意识与佛陀之意念也将变得没有差别。除此之外也没有密咒。如果仅仅是除此之外才是密咒，那么一切将不会汇集于法性之中。如果一切之自性不显现是密咒，那么其他断灭者也将变成真实圆满。两者都不是的也不是密咒。
English
From that appears the Sambhogakaya. From the wisdom that accomplishes the activity of entering consciousness, it appears as the lineage of youths and the Buddhas of the retinue. From that itself, the secret body and the nirmanakaya appear as distinct. From the distinct nirmanakayas appear distinct letters, distinct words, immeasurable dharma gates, and distinct bodily relics and remains. These appear as representing the gate of the Great Vehicle, the secret mantra. O Lord of Lanka, therefore, mantra is naturally apparent in all things, in all ways. Noble beings are manifestly shown to appear through the blessings of mantra. O Lord of Lanka, why is that? Because there is no dharma that is not pervaded by mantra, that does not abide, and that has not become mantra. For certain noble beings who have found the certainty of mantra to be inverted, everything becomes a mirror in which they wish to see mantra. Just as, just as, from the Buddha to the wriggling creatures, from the sky to the fine dust, it illuminates together, brightly, and clearly. It cuts through doubt. It becomes an excellent treasury. It becomes a great book. It is extensively explained. It is completely proclaimed. O Lord of Lanka, therefore, mantra is merely naturally apparent, and noble beings merely show it through blessings. The Lord of Lanka said: O Lord of Secrets, is the appearance of everything mantra? Or is the non-appearance of the nature of everything mantra? Or is something that is neither of the two mantra? The Lord of Secrets said: O Lord of Lanka, the appearance of everything is not mantra. If it were mantra, then the very statement of mantra would be contradictory. For the consciousness of sentient beings and the intention of the Buddha would also become indistinguishable. Apart from that, there is also no mantra. If only that apart from it were mantra, then everything would not converge into dharmata. If the non-appearance of the nature of everything were mantra, then others, those who are nihilistic, would also become truly complete. That which is neither of the two is also not mantra.
Chinese
如果密咒不是两者，那么寻找所谓的密咒在其他地方是找不到的。楞伽主说：秘密主，那么什么是所谓的密咒呢？秘密主说：楞伽主，所谓的密咒是不存在显现和不显现的，从两者的自性中解脱，不缘于中观，那就是实相。楞伽主说：秘密主，那么密咒的自性难以衡量且难以观察，那应该如何观察呢？秘密主说：楞伽主，密咒的自性应该由那些智慧极其精细、非常精细、极其深奥、非常深奥的人来观察。说：秘密主，什么是智慧精细、极其精细、非常精细？什么是极其深奥、非常深奥？说：楞伽主，智慧极其精细、非常精细是这样的：有些人认为在这个大地界中，一逾缮那有不混乱的一俱胝俱胝微尘，以及三千万俱胝俱胝，一百六十俱胝，三十二俱胝五百万和两万个微尘。并且将它们分解为无、水和风的微尘，然后用微尘的数量来衡量三千大千世界的大千世界界。此外，对外面的这个大地上无边无际的各种形状进行考察，并分别认识到这些是由于流动、摇动、倾斜、弯曲、缠绕、湿润、粘稠、光滑、倾斜、摇摆、膨胀、靠近、弯曲等不同的原因造成的。此外，还追随各种名称、符号、标志、术语和假名，并追随各自无边无际的特征，思考无尽，深入研究，并说这些是通达一切的因。楞伽主，那些不能被称为极其精细、非常精细，那些应该被称为粗糙、非常粗糙。那为什么呢？因为愚蠢的人在沙子里淘金粉
English
If mantra is neither of the two, then searching for something called mantra cannot be found elsewhere. The Lord of Lanka said: Lord of Secrets, then what is called mantra? The Lord of Secrets said: Lord of Lanka, what is called mantra is neither apparent nor unapparent, liberated from the nature of both, and not focused on the middle way, that is the very reality. The Lord of Lanka said: Lord of Secrets, then if the nature of mantra is difficult to measure and difficult to observe, how should it be observed? The Lord of Secrets said: Lord of Lanka, the nature of mantra should be observed by those whose wisdom is extremely subtle, very subtle, extremely profound, and very profound. He said: Lord of Secrets, what is subtle, extremely subtle, and very subtle wisdom? What is extremely profound and very profound? He said: Lord of Lanka, extremely subtle and very subtle wisdom is like this: Some people think that in this earth realm, one yojana has one koti koti indivisible fine dust particles, as well as thirty million koti koti, one hundred and sixty koti, thirty-two koti five hundred thousand and twenty thousand fine dust particles. And they divide them into fine dust particles of nothingness, water, and wind, and then measure the great thousand world realm of the three thousand great thousand worlds by the number of fine dust particles. Furthermore, they examine the endless variety of shapes on this great outer earth and separately recognize that these are caused by different reasons such as flowing, shaking, tilting, bending, entangling, wetting, sticking, smoothing, sloping, swaying, swelling, approaching, and curving. In addition, they follow various names, symbols, signs, terms, and designations, and follow their respective endless characteristics, thinking endlessly, delving deeply, and saying that these are the causes of understanding everything. Lord of Lanka, those cannot be called extremely subtle and very subtle, those should be called coarse and very coarse. Why is that? Because foolish people pan for gold dust in the sand.