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" }, { }, { }, { "chinese_translation": "此后，楞伽的统治者菩萨摩诃萨问金刚手菩萨：金刚手，心之真如是什么？ 识是什么？ 智慧是什么？ 什么是身？", "english_translation": "Then again, the Bodhisattva Mahasattva, the lord of Lanka, asked the Lord of Secrets: Lord of Secrets, what is the suchness of the mind? What is consciousness? What is wisdom? What is called a body?" }, { "chinese_translation": "金刚手说：楞伽的统治者，正如你所问，我听闻如下：心是心，心显现，心所生，即是真如，即是入，即是常。 识是阿赖耶识，是趣入之意，是常起的五根。 智慧是认识到那个真如。 身是生、入、显现的基础。", "english_translation": "The Lord of Secrets said: Lord of Lanka, as you have asked, I have heard it said thus: Mind is mind, mind is appearance, and mind is born from, that is, suchness, that is, entering, and that is continuous. Consciousness is the basis of all, the mind that enters, and the five senses that constantly arise. Wisdom is recognizing that very suchness. Body is the basis of arising, entering, and appearing." }, { "chinese_translation": "楞伽的统治者又问：金刚手，什么是认识？ 什么是生？ 什么是入？ 什么是显现？ 什么是基础？", "english_translation": "Again, the Lord of Lanka asked: Lord of Secrets, what is recognition? What is arising? What is entering? What is appearing? What is the basis?" }, { "chinese_translation": "金刚手说：楞伽的统治者，你所问的这五个问题，我听闻如下：认识是指不从他处而来的认识。 为什么呢？ 楞伽的统治者，如果从他处而来，那就是暂时的，所谓的智慧是不允许那样的。 生是指化身。 为什么呢？ 化身是从未发生、从未经历之处持续产生的。 入是指圆满受用身。 为什么呢？ 因为那是瑜伽进入内在真实安住之处。 显现是指法身。 为什么呢？ 因为它显现为从二者结合产生二者的自性。 基础是指自性身。 为什么呢？ 因为它是万法生起的基础，是无实性的自性。", "english_translation": "The Lord of Secrets said: Lord of Lanka, these five questions you ask, I have heard it said thus: Recognition is the very recognition that does not come from elsewhere. Why is that? Lord of Lanka, if it comes from elsewhere, then it is temporary, and that which is called wisdom is not allowed to be so. Arising refers to emanation. Why is that? Emanation is constantly arising from where it has never occurred or been experienced. Entering refers to the Sambhogakaya. Why is that? Because it is the very yoga that enters into the inner true abiding place. Appearing refers to the Dharmakaya. Why is that? Because it appears as the nature of the two arising from the union of the two. The basis refers to the Svabhavikakaya. Why is that? Because it is the basis of the arising of all dharmas, the nature of non-substantiality." }, { "chinese_translation": "楞伽的统治者又问：金刚手，什么是化身？ 什么是圆满受用身？ 什么是法身？ 什么是自性身？", "english_translation": "Again, the Lord of Lanka asked: Lord of Secrets, what is emanation? What is the Sambhogakaya? What is the Dharmakaya? What is the Svabhavikakaya?" }, { "chinese_translation": "金刚手说：楞伽的统治者，你这样问的这四个问题，我听闻如下：化身是指从无中持续产生的。", "english_translation": "The Lord of Secrets said: Lord of Lanka, these four questions you ask in this way, I have heard it said thus: Emanation refers to that which constantly arises from nothingness." } ] ============================================================
Chinese
圆满受用是指成熟圆满。法身是指完全清净。自性是指如是本身。 再次，楞伽的主人问道：秘密主，常的生起是什么？成熟圆满是什么？完全清净是什么？如是本身是什么？ 秘密主说：楞伽的主人，像这样四个问题是这样的：常的生起是从心生起，持续不断。成熟圆满是从心生起的。完全清净是心的显现。如是本身是心性。 楞伽的主人，那是因为什么呢？当什么变成黑暗消散时，化身显现。当什么生起黑暗消散时，圆满受用显现。当什么显现黑暗消散时，法身显现。对于自性来说，因为超越了黑暗、显现、消散和昏暗，所以完全脱离了言语的道路。 楞伽的主人，在那些本身中，要知道通过精华秘密的差别，存在清净和不清净。 说道：秘密主，什么是清净？什么是不清净？ 说道：楞伽的主人，像这样：在哪里清净，在方向上清净，完全清净，以及从一切到一切的大清净。 楞伽的主人，在那里，在哪里清净是这样的：什么在三处显现寂静是清净。法的自在是成熟。法的代理是常。 在方向上清净是这样的：对于什么，不觉知而自觉是清净。安乐进入是成熟。在哪里显现是常。 完全清净是这样的：什么如同虚空本身是清净。受用安乐是成熟。完全转变是常。 从一切到一切的大清净是这样的：什么作为基础显现，什么不被玷污，那就是它本身。什么没有身体是清净。完全圆满是成熟。无论什么生起是常。 楞伽的主人，在那里，在哪里清净，在方向上清净，以及完全清净被称为不清净。那是什么
English
Perfect enjoyment refers to complete maturity. The Dharmakaya refers to complete purity. Essence refers to Suchness itself. Again, the Lord of Lanka asked: Secret Lord, what is the continuous arising? What is complete maturity? What is complete purity? What is Suchness itself? The Secret Lord said: Lord of Lanka, these four questions are as follows: Continuous arising is what arises from the mind, without ceasing. Complete maturity is what arises from the mind. Complete purity is the appearance of the mind. Suchness itself is the nature of the mind. Lord of Lanka, why is that? When what has become, darkness is dispelled, the emanation manifests. When what arises, darkness is dispelled, perfect enjoyment manifests. When what appears, darkness is dispelled, the Dharmakaya manifests. For essence, because it transcends darkness, appearance, dispelling, and dimness, it is completely separated from the path of words. Lord of Lanka, in those very things, one should recognize that purity and impurity exist due to the distinction of the secret essence. He said: Secret Lord, what is purity? What is impurity? He said: Lord of Lanka, it is like this: where there is purity, in the direction of purity, complete purity, and great purity from all to all. Lord of Lanka, in that, where there is purity is like this: whatever appears in three places, pacified, is purity. The mastery of Dharma is maturity. The representative of Dharma is continuity. Purity in direction is like this: for whatever, self-awareness without ignorance is purity. Entering into bliss is maturity. Where it appears is continuity. Complete purity is like this: whatever is like the sky itself is purity. Enjoying bliss is maturity. Complete transformation is continuity. Great purity from all to all is like this: whatever appears as the basis, whatever is not defiled, that is itself. Whatever is without a body is purity. Complete perfection is maturity. Whatever arises is continuity. Lord of Lanka, there, where there is purity, in the direction of purity, and complete purity are called impurity. What is that?
Chinese
为什么呢？因为对于一切都无法清净的事物，却希望清净并使其清净。 说道：秘密主，对于什么才是何处清净，于方清净，以及完全清净，为何称之为清净？ 说道：楞伽主，那些是从完全被遮蔽中何处觉醒，于方觉醒，以及完全觉醒的缘故。 楞伽主，对于一切都无法清净的事物，才称之为清净。 为什么呢？因为对于它来说，没有任何可以清净的因。 楞伽主又问道：秘密主，什么是常续但非成熟？什么是成熟但非常续？什么是两者都是？什么两者都不是？ 说道：楞伽主，正如你所问的四个问题是这样的：常续但非成熟的是，即使逝去，也以莲花的威力利益无量轮回。 成熟但非常续的是，土地的先前状态。 两者都是的是，以剩余物而逝去。 两者都不是的是，完全清净。 楞伽主又问道：秘密主，那些的作为是什么？身是什么？意是什么？基础是什么？ 说道：楞伽主，那些的作为是所有佛的作为，即常续的作为显现为一切。 身是所有佛的身，即完全成熟。 意是所有佛的意，即完全清净。 基础是所有佛的生处，即那本身。 楞伽主，那些可以被称为众多，一，一和众多，以及超越那些。 为什么呢？因为常续是无法衡量各种各样的，所以称为众多。 成熟是所有一切都是一的缘故，所以称为一。 完全清净是成为常续和成熟的基础的缘故，所以称为一和众多。 那本身是因为那些的生起和融入没有穷尽和增减的缘故，所以称为超越那些。 楞伽主又问道：秘密主，那些是常恒的吗？还是无常的？是存在的吗？还是不存在的？是一体的吗？还是各异的？
English
Why is that? Because one desires and makes pure what cannot be made pure in all ways. It is said: Lord of Secrets, why is that called purity, that which is pure in what way, pure in which direction, and completely pure? It is said: Lord of Lanka, those are because of awakening from what is completely obscured, awakening in which direction, and completely awakening. Lord of Lanka, that which cannot be made pure in all ways is called purity. Why is that? Because there is no cause for purifying it. Again, the Lord of Lanka asked: Lord of Secrets, what is continuous but not ripening? What is ripening but not continuous? What is both? What is neither? It is said: Lord of Lanka, the four questions as you asked are as follows: What is continuous but not ripening is benefiting immeasurable samsara through the power of the lotus, even after passing away. What is ripening but not continuous is the prior state of the earth itself. What is both is passing away with residue. What is neither is complete purity. Again, the Lord of Lanka asked: Lord of Secrets, what are those deeds? What is the body? What is the intention? What is the basis? It is said: Lord of Lanka, those deeds are the deeds of all Buddhas, that is, the continuous activity appearing as everything. The body is the body of all Buddhas, that is, completely ripened. The intention is the intention of all Buddhas, that is, completely pure. The basis is the source of all Buddhas, that is, that itself. Lord of Lanka, those can also be called many, one, one and many, and beyond those. Why is that? Because the continuous is immeasurable in various ways, it is called many. The ripening is called one because everything is one. The completely pure is called one and many because it is the basis of the continuous and the ripening. That itself is called beyond those because there is no exhaustion or increase due to the arising and dissolving of those. Again, the Lord of Lanka asked: Lord of Secrets, are those permanent? Or are they impermanent? Are they existent? Or are they nonexistent? Are they one? Or are they different?
Chinese
当被问及“如何”时，秘密主回答说：楞伽主，所谓六个问题如下：它们也是常。它们也不是无常。既是常也是无常也不是。既不是常也不是无常也不是。它们也是有。它们也是无。既是有也是无也不是。既不是有也不是无也不是。它们也是一。它们也是异。既不是一也不是异也不是。也是从一和异的自性中解脱。楞伽主，那为什么呢？例如，不变化且无对治，以及不观察到任何生起，以及成为一切的基础，以及完全不观察到边，以及不是恒常，以及持续生起，以及殊胜的意，以及无事物，以及成为清净传承的境，以及超越边和中心，以及超越名言，以及本然如是，以及不可思议，以及不可测度，以及各自的行境，以及在任何差别上都相同的缘故，也应执持为常。也应执持为无常。也应执持为有。也应执持为无。也应执持为一。也应执持为异。也应执持为从一和异的自性中解脱。楞伽主，这样为了所调伏者的缘故，劝请是不一定的，应执持为不可测度。也应执持为五。也应执持为四。也应执持为三。也应执持为二。也应执持为一。确定是身和语和意和功德和事业，只是安立为名言而已。身是虚空。语是声音的影像。意是法性。功德是幻术。事业是化身。那些是随所调伏者的意愿，在加持上显现而已，真实而言，显现是丝毫也没有的。楞伽主，那些的自性是遍计所执识。被认识的是智慧。现前的是佛。楞伽主，这样秘密咒的自性，因为是完全难以衡量，所以任何愚昧者都安立为遍计所执识。
English
When asked, "How?" the Lord of Secrets replied: Lord of Lanka, the so-called six questions are as follows: They are also permanent. They are also not impermanent. They are both permanent and impermanent, and also not impermanent. They are neither permanent nor impermanent. They are also existent. They are also nonexistent. They are both existent and nonexistent, and also not nonexistent. They are neither existent nor nonexistent. They are also one. They are also different. They are neither one nor different. They are also liberated from the nature of one and different. Lord of Lanka, why is that? For example, unchanging and without antidote, and not observing anything arising, and becoming the basis of all, and completely not observing the end, and not constant, and continuously arising, and supreme intention, and without things, and becoming the object of pure lineage, and transcending the end and center, and transcending terms, and being as it is, and inconceivable, and immeasurable, and the object of individual practice, and because they are the same in any difference, they should also be held as permanent. They should also be held as impermanent. They should also be held as existent. They should also be held as nonexistent. They should also be held as one. They should also be held as different. They should also be held as liberated from the nature of one and different. Lord of Lanka, thus, for the sake of those to be tamed, exhortation is not definite, it should be held as immeasurable. It should also be held as five. It should also be held as four. It should also be held as three. It should also be held as two. It should also be held as one. Certainly, body, speech, mind, qualities, and activities are merely established as terms. The body is space. Speech is the image of sound. The mind is the nature of reality. Qualities are illusion. Activities are emanation. Those are merely appearing as blessings according to the wishes of those to be tamed, but in reality, there is not even a little appearance. Lord of Lanka, the nature of those is the fully conceptualized consciousness. What is recognized is wisdom. What is manifest is the Buddha. Lord of Lanka, thus, the nature of secret mantras, because it is completely difficult to measure, is established as the fully conceptualized consciousness by any ignorant person.