Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 无尽语庄严轮之品第三十四 下一页 无尽语庄严轮之品第三十四 此后，楞伽之主菩萨摩诃萨再次为了衡量如来语加持的显现方式而请问。秘密主啊，从您的心和身的加持中所显现的景象，如何衡量从那些语加持中所显现的景象呢？如此提问后，秘密主回答说：楞伽之主，您所问的问题是这样的：无自性甚深秘密，那个秘密没有词语和声音的名称，因为在一切处都是没有言说的。如果衡量那些秘密，即使是完全清净的圣者也无法衡量，因为衡量它本身就确定是无自性甚深秘密，所以极难衡量。楞伽之主，然而应该这样理解：无自性的语就像虚空一样。完全清净的语就像太阳的精华一样。完全成熟的语就像镜子一样。甚深秘密的语就像狮子一样。恒常出现的语，因为一个语产生不可思议的支分，所以称为不可思议。楞伽之主，那些不可思议的事物也以四种方式出现和显现，应该从四种方式中了解其扩展。四种方式是什么呢？即应知语的自性、种类、支分和影像。楞伽之主，其中的自性是什么呢？即声音洪亮，完全遍布，理解迅速，断除疑惑，似乎关注一个，显示细微之处，全部进入，产生欲望，特别进入，调伏一切。楞伽之主，种类是什么呢？即像铙钹一样，像响板一样，像歌舞一样，像迦陵频伽一样，像龙音一样。
English
Table of Contents Distribution. Search Options. previous The Thirty-Fourth Chapter: The Adornment Wheel of Inexhaustible Speech next The Thirty-Fourth Chapter: The Adornment Wheel of Inexhaustible Speech Then again, the Lord of Lanka, the Bodhisattva Mahasattva, asked questions in order to measure how the blessings of the Tathagata's speech appear. O Lord of Secrets, how should I measure the appearances from the blessings of speech of those appearances that are arranged from the blessings of your mind and body? After asking this, the Lord of Secrets said: Lord of Lanka, the question you ask is like this: the secret of no essence is a profound secret, that secret has no terms of words and sounds, because in all ways there is only no speaking. If those secrets are to be measured, even a completely pure holy person cannot measure them, because if it is measured, it is certain to be the secret of no essence, so it is very difficult to measure. Lord of Lanka, however, it should be understood in this way: the speech of no essence is like the sky. The completely pure speech is like the essence of the sun. The fully ripened speech is like a mirror. The speech of profound secrets is like a lion. The constantly arising speech is called inconceivable because one speech arises with inconceivable branches. Lord of Lanka, those inconceivable things also arise and appear in four ways, and it should be known that they expand from the four ways. What are the four ways? They are to be known as the nature of speech, the types, the branches, and the images. Lord of Lanka, what is the nature of that? It is like this: being loud in tone, completely pervasive, quick to understand, cutting off doubts, seeming to look at one, showing subtleties, entering completely, generating desire, entering specifically, and subduing all. Lord of Lanka, what are the types? It is like this: like a cymbal, like a rattle, like song and dance, like a kalavinka, like a dragon's voice.
Chinese
以及声像等。楞伽的主人，支分是这样的：生起作意，以及辨别，以及适合，以及没有不和，以及非常深奥，以及随之而来，以及什么也不能阻挡，以及悦耳，以及不混乱，以及非常清晰。在每个名相的门中，无论在哪里出现，在那里支分都完整地出现。楞伽的主人，那什么是影像呢？影像是显现为文字的集合，文字要知道是从秘密殊胜的加持中产生的。楞伽的主人，秘密殊胜的加持不仅仅是文字，而是文字等一切法从无中产生，如命名般形成。无论如何修，就如何成就。无论在哪里看到，都如看到的那样显现，因此文字也是从不可思议的法界加持中，作为语言的影像而产生。楞伽的主人，然而一切自性本空，自然不造作，自然光明，不可寻觅，本来就已成佛，因此，追求成佛并努力就是苦行。说：秘密主，那么众生和佛陀为什么不同？说：楞伽的主人，那是由于因缘的缘故。楞伽的主人，因此是这样的：影像的因，以及影像产生的门，以及影像的陀罗尼，以及影像的誓言，以及影像的化身。楞伽的主人，那影像的因是最初不可思议，即从什么也没有中产生一切。楞伽的主人，影像产生的门是二者聚合的地方，即从什么也不是中辨别一切。楞伽的主人，影像虽然象征着什么，但也不是从影像中产生实体。也不是不产生。也不是显现。也不是不显现。也不是遍布。也不是不遍布。例如，虽然大家都能发出天空的声音，但要问天空是什么，谁也不能指着说这就是天空。楞伽的主人，同样，影像也能象征实体，但
English
and also like sound and images. Lord of Lanka, the limbs are as follows: generating attention, and discriminating, and being suitable, and having no discord, and being extremely profound, and following after, and being unobstructed by anything, and being pleasing to the ear, and being unconfused, and being extremely clear. In each gate of the categories, wherever it arises, there all the limbs arise completely. Lord of Lanka, what is an image? An image appears as a collection of letters, and it should be understood that letters arise from the blessing of the secret and supreme. Lord of Lanka, the blessing of the secret and supreme is not limited to letters, but all phenomena, including letters, arise from nothingness and are formed as named. However it is practiced, so it is accomplished. Wherever it is seen, it appears as seen, therefore letters also arise from the blessing of the inconceivable realm as an image of speech. Lord of Lanka, however, everything is empty by nature, naturally uncreated, naturally luminous, impossible to find, and enlightened from the beginning, therefore, seeking enlightenment and striving is asceticism. Said: Lord of Secrets, then why are sentient beings and Buddhas different? Said: Lord of Lanka, that is because of conditions. Lord of Lanka, therefore it is like this: the cause of the image, and the gate of the arising of the image, and the dharani of the image, and the samaya of the image, and the emanation of the image. Lord of Lanka, the cause of the image is the initial inconceivability, that is, everything arises from nothing. Lord of Lanka, the gate of the arising of the image is where the two are joined, that is, distinguishing everything from what is not anything. Lord of Lanka, although the image symbolizes something, the entity does not arise from the image. Nor does it not arise. Nor does it appear. Nor does it not appear. Nor is it pervasive. Nor is it not pervasive. For example, although everyone can make the sound of the sky, if you ask what the sky is, no one can point and say, "This is the sky." Lord of Lanka, likewise, the image can also symbolize the entity, but
Chinese
因此，不能说“就是那个”。为什么呢？因为影像从实体产生，所以能够代表实体，而且因为是影像，所以也成了某种作用的场所。而实体没有成为任何作用的场所，所以不能说“就是这个”。因此，诸佛的秘密意趣，无论是佛出世，还是没有出世，无论是众生成佛，还是没有成佛，都本来就存在于一切的自性中，虽然遍及一切，但并非一切都能见到。从它产生的一切，可以被认识，也可以用它来代表它本身，但从它产生的，不能说它本身就是“这个”。楞伽主，影像的真如是没有任何东西，是未曾见到的，它本身产生一切，并且不与任何事物分离。例如，任何影像是实体，任何实体是影像，任何实体和影像是秘密胜义的法界，任何秘密胜义是实体和影像。然而，秘密胜义就像大海，从加持产生的一切就像波浪，见到这两者无二无别，脱离二边的边际，也不缘于中观，不变成二，这唯一的真如就是真如。同样，无论如何都不可分割、不可毁坏，在任何地方都不可缘，是平等性，是不变性，是虚空的自性，是名、词、义，是密咒的真如。然而，影像的自性也是不可缘的法界，实体的自性也是不可缘的法界，因此它是这两者的真如。不可缘的法界在一切处产生众生和佛等一切，并且因为它的自性就是那个，所以是唯一的，因此是无有差别的真如。楞伽主，影像的誓言是不超越任何影像，无论如何显现，都不会改变或超越那个实体，因此没有生灭，没有内外，没有门和尽头，这
English
Therefore, it is not possible to point out and say, "It is that." Why is that? Because an image arises from the actual entity, it can also represent it. And because it is an image, it also becomes a place of activity. But the actual entity has not become a place of activity for anything, so it cannot be pointed out and said, "It is this." Therefore, the secret intention of all Buddhas, whether a Buddha appears in the world or not, whether sentient beings become Buddhas or not, is inherently present in the nature of all things. Although it pervades everything, it is not seen by everyone. Everything that arises from it can be known, and it can also represent itself. But what arises from it cannot be pointed out as "This is it." Lord of Lanka, the essence of the image is that which is nothing, unseen, yet itself arises as everything and is inseparable from anything. For example, whatever is an image is the actual entity. Whatever is the actual entity is the image. Whatever is the actual entity and the image is the realm of secret supreme meaning. Whatever is the secret supreme meaning is the actual entity and the image. However, the secret supreme meaning is like the ocean, and everything that arises from blessings is like waves. Seeing these two as non-dual, liberated from the extremes of duality, not fixated on the middle way, and not changing into two, that very suchness is the essence. Similarly, it is indivisible and indestructible in any way, not fixated on anything anywhere, is equality itself, is immutability itself, is the nature of space, is the essence of name, word, meaning, and mantra. However, the nature of the image is also the realm of non-fixation, and the nature of the actual entity is also only the realm of non-fixation, so it is the essence of these two. That realm of non-fixation gives rise to all beings and Buddhas everywhere, and because its nature is that, it is one, therefore it is the essence of non-differentiation. Lord of Lanka, the samaya of the image is that the image does not go beyond whatever it is an image of. However it appears, it does not change or go beyond that actual entity. Therefore, there is no arising or ceasing, no inside or outside, no door or end, this
Chinese
因为不可分离，所以是誓言。因为一切都不超出它的状态，所以称为誓言。楞伽之王，例如金刚萨埵，是诸佛的行境，是殊胜的意念，如果将它的影像放在愚人面前，那个愚人会怎么想？回答说：秘密主，这样想，这不是金刚萨埵本身，只是它的一个复制品。楞伽之王说，因此，在殊胜者看来，在不可见的法界中，金刚萨埵和它的影像并非彼此分离，而是各自存在的。为什么呢？因为这两者的自性是真如，就是那样。如果它们是分离的，那么通过执着产生结果是不合理的。楞伽之王说：秘密主，它们之间没有区别吗？回答说：楞伽之王，在无知的状态下，才说影像和它所代表的意义，这只是一种显现。如果殊胜者努力追求真如，那么它们之间没有任何区别。说：秘密主，那么用言语、象征和术语来描述诸法有什么用呢？回答说：楞伽之王，我已经消除了你的疑惑。说：秘密主，那么那些有大智慧的人，通过巨大的努力和精心的实践，要做什么呢？回答说：楞伽之王，虽然是这样，但这是为了引导那些执着于相的人，以及那些虽然有智慧，但仍然没有通过微小的方便，以伟大的方式获得重大意义的体验的人。楞伽之王，从真如中，奇迹总是显现，就像从珍宝或云彩中一样，从无中显现一切，并且从小处扩展到多处，因此，轮回和涅槃的一切法，这种显现都是从无中显现的。因此，这些语言的影像也应被理解为仅仅是从无中显现的法性。楞伽之王，影像的化身是不同的，语言的影像是以文字的形式显现的，文字的化身是这样的：名称、起源和形式。
English
Because it is inseparable, it is a vow. Because everything does not go beyond its state, it is called a vow. Lord of Lanka, for example, Vajrasattva, which is the practice of all Buddhas, is a supreme thought. If an image of it is placed before a fool, what does that fool think? He said: Lord of Secrets, he thinks like this, this is not Vajrasattva himself, but only a copy of it. The Lord of Lanka said, therefore, in the eyes of the noble ones, in the invisible realm, Vajrasattva and its image are not separate from each other, but exist separately. Why is that? Because the nature of these two is Suchness, that is how it is. If they were separate, then it would be unreasonable for results to arise through attachment. The Lord of Lanka said: Lord of Secrets, is there no difference between them? He said: Lord of Lanka, it is only in a state of ignorance that one speaks of an image and the meaning it represents, and this is only an appearance. If the noble ones strive for Suchness, then there is no difference between them at all. He said: Lord of Secrets, then what is the use of describing the dharmas with words, symbols, and terms? He said: Lord of Lanka, I have already dispelled your doubts. He said: Lord of Secrets, then what should those of great intelligence do, striving with great effort and practicing diligently? He said: Lord of Lanka, although it is so, it is in order to guide those who are attached to signs, and those who, although intelligent, have not yet gained the experience of attaining great meaning in a great way through small means. Lord of Lanka, miracles always appear from Suchness, just as from jewels or clouds, everything appears from nothing, and because it spreads from small to many, all the dharmas of samsara and nirvana, this appearance appears from nothing. Therefore, these images of speech should also be understood as the nature of dharma that appears only from nothing. Lord of Lanka, the emanation of an image is different, the image of speech appears in the form of letters, and the emanation of letters is like this: name, origin, and form.