Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录 分类 搜索选项 上一页 第三十七品 辨别疑问品 下一页 第三十七品 辨别疑问品 第六卷末尾。此后，楞伽之主菩提萨埵摩诃萨埵向秘密主提问。秘密主啊，以何种方式流传的秘密圣法，其最初的行持、行为，以及流传的故事，请您详细讲述。秘密主回答说：楞伽之主，最初流传的秘密圣法，其行持、行为的流传是这样的：聚集的僧众向薄伽梵秘密主祈请道：薄伽梵，以何种秘密圣法行持为善？又应如何寻求善与恶的行为？如此祈请后，楞伽之主，薄伽梵说道：大聚集的僧众，以何种秘密真言行持，其行持是极为艰难的，你们应当知晓。为何如此说呢？秘密圣法如同火焰，如果像火焰一样经常持有并善于运用，那么就能如愿以偿。如果像火焰一样运用不当，就会变成巨大的火堆，焚烧使用者，焚烧房屋，一切物质都会被烧毁。同样，秘密真言如同水，如果掌握了水的运用方法，就能如愿以偿。如果不精通水的性质和方法，那么使用者就会堕入深渊。此外，秘密圣法如同凶猛的野兽，凶猛的野兽会夺取他人的生命，摧毁他人，但如果精通方法，就能如愿以偿地驾驭它。如果不能掌握方法，就会危及自己的生命。此外，秘密真言如同位于蛇头的珍宝，如果掌握了方法，就能随心所欲地使用那颗珍宝，并从中获得喜悦。如果不能掌握方法，就会丧命。
English
Table of Contents Classification Search Options previous Chapter 37: Answering Questions and Resolving Doubts next Chapter 37: Answering Questions and Resolving Doubts End of Volume Six. Then, the Lord of Lanka, Bodhisattva Mahasattva, questioned the Lord of Secrets. O Lord of Secrets, please explain in detail how the secret and sacred Dharma, which is renowned through what means, its initial conduct, behavior, and the stories that are told. The Lord of Secrets replied: O Lord of Lanka, the initial story of the secret and sacred Dharma, renowned for its conduct and behavior, is as follows: The assembled sangha petitioned the Bhagavan, the Lord of Supreme Secrets, saying: O Bhagavan, by practicing which secret and sacred Dharma is it good? And how should we seek good and bad conduct? After this petition, O Lord of Lanka, the Bhagavan said: O great assembly of sangha, know that practicing which secret mantra is extremely difficult. Why is that? The secret and sacred Dharma is like fire; if one constantly holds and skillfully uses fire, desires will be fulfilled. If one misuses fire, it will become a great conflagration, burning the user, burning houses, and all material things will be consumed. Similarly, this secret mantra is like water; if one masters the means of using water, desires will be fulfilled. If one is not skilled in the nature and means of water, the user will fall into an abyss. Furthermore, this secret and sacred Dharma is like a ferocious wild animal; a ferocious wild animal takes the lives of others and destroys others, but if one is skilled in the means, one can subdue it as desired. If one cannot master the means, it will endanger one's own life. Furthermore, this secret mantra is like a precious jewel residing on the head of a snake; if one masters the means, one can use that jewel as one pleases and derive joy from it. If one cannot master the means, one will lose one's life.
Chinese
使我分离。 此外，如同菴罗果一样，如果以方法掌握，即使是剧烈的热病也能斩断，如果不能以方法掌握，也会与生命分离。因此，如果以方法掌握，就像毒药变成甘露，黄金变成药，黑暗变成明灯一样，小能胜大。凡是完全不颠倒的，以其确定性，一切都会变成那个样子。 大集会众，因此，这个神圣的秘密难以实行，以前出现过的实行者，因为没有认识到神圣的秘密，所以也有进入歧途的。 谁以精通方法而认识到，也有进入不错误的道路的，因此，大集会众，谁以认识到神圣秘密的方法的大云来实行，要精通实行。 如是说后，集会众如是禀告道： 世尊，何处是密咒歧途？何处是不错误的道路？请为我们广说。 如是禀告后，楞伽的主人世尊对大集会众说道： 大集会众，如此听着：通过传承而宣扬的，凡是实行的， 这个密咒秘密的精华，如是如是地确定下来，这是真实秘密的道路。 凡是颠倒的法和，密咒秘密的精华二者，因为是假立的名词，所以要掌握确定的标志。 这个大乘的密咒，因为显示为顺应进入方法的音声，所以可能会变成外道，因此，不要在词和音声上执着意义。 圣者们的这个意旨，不能以譬喻或量度或论证，或随后的推测的智慧来领悟。 对于意旨秘密的精华，谁的智慧没有到达，谁如果努力宣说，不宣说难道就不能活吗？ 同样，具有行为和，修行和思辨的人们，如果没有获得意义上的定解，不实行又有什么过失呢？ 为什么这个密咒大海，譬如说是催眠术一样，圣者的每一句教言，意义都会出现多种不同。 因此，神圣的密咒啊
English
Causes me to be separated. Furthermore, it is like an amra fruit; if grasped with skill, it can even cut off severe fever, but if not grasped with skill, it can also separate from life. Thus, if grasped with skill, like poison turning into nectar, gold turning into medicine, and darkness turning into a lamp, the small can conquer the great. Whatever is completely non-inverted, by its certainty, everything will become just that. Great assembly, therefore, this sacred secret is difficult to practice, and those who practiced it in the past, because they did not recognize the sacred secret, some have also entered the wrong path. Whoever recognizes it with skill in method, there are also those who have entered the non-erroneous path, therefore, great assembly, whoever practices with the great cloud of methods that recognize the sacred secret, be skilled in practice. Having spoken thus, the assembly replied: Bhagavan, where is the wrong path of mantra? Where is the non-erroneous path? Please explain it to us extensively. Having thus requested, the Bhagavan, the lord of Lanka, spoke to the great assembly: Great assembly, listen thus: Whatever is practiced through transmission and proclamation, This essence of the secret mantra, establish it as it is, this is the true secret path. Wherever there are inverted dharmas and, the essence of the secret mantra, because they are nominally designated, one sound of a name, therefore, grasp that definite sign. This great vehicle's secret mantra, because it is shown as a sound of conforming entry method, therefore, it may become something else, therefore, do not fix meaning on words and sounds. This intention of the holy ones, cannot be understood by example or measure or proof, or by the wisdom of subsequent inference. For the essence of the secret meaning, whose mind has not reached, who strives to speak, if he does not speak, will he not live? Similarly, those who have conduct and, practice and contemplation, if they have not found certainty in meaning, what fault is there if they do not practice? Why is this ocean of mantra, like a hypnotic spell, each word of the holy ones, meanings appear in many different ways. Therefore, sacred mantra
Chinese
意义。 不理解却胡说八道， 谁造作五无间罪， 邪说的罪过比那还重。 对于秘密本身有错谬， 怀有宣说秘密的邪见， 如果被密咒仪轨所控制， 即使谁断绝生命， 那也不会因罪过而改变， 邪曲地转变话语就会发生。 那又是怎样的呢？ 在过去的时代，以前发生过， 婆罗门怀有以生命为代价的邪见， 邪说支配着财产的使用。 谁在这里邪行广布， 一切都陷入邪道之中。 对此以声音象征秘密， 在那密咒中显现行为。 那又是怎样的呢？ 在过去的时代，以前发生过， 无论何处产生他者，都怀有邪见， 那不是相似的，而是行持其他的。 无论何处，像这样邪恶的法， 密咒殊胜的词句和声音， 对于一个非一的各个， 在愚昧的黑暗中谁行持， 咒师是魔鬼的使者， 死后堕入大地狱。 为什么不被见解所掌握的缘故。 对于魔鬼和罗刹的行为， 欢喜地行持，随心所欲地嬉戏。 对此以习气执着的威力， 在地狱燃烧的八个之中， 堕入金刚大地狱。 那又是怎样的呢？ 在过去的时代，以前发生过， 具有邪恶力量的奇异者， 怀有邪见，痛苦位于头顶。 唉呀，众生不能解脱。 为什么在未来的时代里， 以狡猾伪造的秘密之语， 使无垢秘密的教法， 扰乱、改变，抛弃佛语和论典， 无意义的邪法将会广布。 不是从其他地方产生的， 只是从根本上转变而已。 那又是怎样的呢？ 在过去的时代，以前发生过， 这个没有变成中间的掺杂者， 那恶劣的血统就掺杂了那个。 我的如意宝珠， 无论赞颂什么都难以估量， 因此在未来的时代里，以邪行， 会出现许多邪分别和邪党。 那又是怎样的呢？ 在过去的时代，以前发生过， 邪道、空道、恶道， 传承邪见邪党六种。 无论谁怀有邪见邪执， 以邪念执持邪见为主， 不进入一切见解之门， 安住在愚昧的见解中。 那又是怎样的呢？ 在过去的时代，以前发生过， 邪
English
meaning. Speaking what is not understood, Whoever commits the five inexpiable sins, The sin of false speech is heavier than that. Having erred in the secret itself, Possessing the wrong desire to speak secretly, If one is seized by secret mantra rituals, Even if one cuts off the life of a living being, It is said that it will not be changed by sin, And the words will be twisted wrongly. What is that like? In the past, there was a time when A Brahmin had the wrong desire for livelihood, False speech controlled the use of wealth. Wherever wrong conduct is widespread here, Everyone engages in wrong conduct. There, sound is used to symbolize secrecy, And manifest conduct arises from that secret mantra. What is that like? In the past, there was a time when Wherever others arose, there was wrong desire, That is not similar, but other conduct. Wherever such wrong Dharma exists, The words and sounds of the sacred secret mantra, For one who is not one, for each individual, Whoever practices in the darkness of ignorance, The mantra practitioner is a worker of demons, And after death goes to the great hell. Why? Because it is not grasped by view. In the conduct of demons and ogres, They happily engage and frolic as they please. Through the power of attachment to that habit, Among the eight burning hells, One falls into the great Vajra Hell. What is that like? In the past, there was a time when A strange person with the power of wrong, Possessing wrong views, suffering on the crown of his head. Alas, beings are not liberated. Why? Because in the times to come, With deceitful, fabricated secret words, The immaculate secret teachings Will be disturbed and changed, the Buddha's words and treatises abandoned, And meaningless wrong Dharma will spread. It does not arise from elsewhere, But only transforms from the root itself. What is that like? In the past, there was a time when This one did not become an intermediate adulterator, That evil lineage adulterated that very thing. This wish-fulfilling jewel of mine, Because it is difficult to estimate in any praise, Therefore, in the future, through wrong conduct, Many wrong conceptions and wrong factions will arise. What is that like? In the past, there was a time when Wrong path, empty path, bad path, The six lineages of wrong views and wrong factions. Whoever has wrong views and wrong power, With wrong mind, holding wrong views as primary, Not entering all doors of view, Abiding firmly in the view of ignorance. What is that like? In the past, there was a time when Wrong
Chinese
于一见执着之心者，如黑雨般皆是愚昧。于此处被五缚所缚，执持自身伟大之方便，连少许的思辨也不容许，如醉象般生起愚昧。那又是如何呢？于过去之时，先前发生过，独自一人宣说佛法者，仅于邪道而行。于何处盲人步入歧途，以心衡量脚步之尺度，如于险峻之路奔跑般，仅对揣测之量执为主要。那又是如何呢？于过去之时，先前发生过，于何处为黑暗所笼罩，执持苦行最胜之五众部。无有教证而修瑜伽，无有佛法而说为佛法，于罪恶疯狂者之苦行，大行勇猛苦行之行。那又是如何呢？于过去之时，先前发生过，未以量度衡量之，妄语者四部。勤于无意义之安住，及仿制品等影像，执持为所缘之相，于何处生起理智之山。那又是如何呢？于过去之时，先前发生过，于何处一切行止皆禁绝，平等进入七众部。将隐秘之义转为声音，仅作为思辨之范围者们，不会降临于上方，而会走向歧途。是身语意之欺骗者。楞伽之主如是，彼以如是秘密最胜之语宣说。其他又具方便者如此，其后于彼眷属聚集之处，修持瑜伽胜乘之，名为梵天光者，于彼处以小欲而行之，名为瑜伽名闻者，如是重要地提问：以神圣而行者，梵天之身，于何处行持神圣呢？行持极其低劣之业，彼之医治各异之故，黑暗不会转为光明，低劣又怎能转为神圣呢？譬如欲行往高处者，如落入倾斜之道路般。欲见伟大之果位者，进入恶趣恐怖之相续。若有欲饮之水者，如以海市蜃楼之追求而不得满足般。欲使低劣成熟为神圣者，于平等中行持低劣不会转变。蛇果虽为鹏鸟所食，然颠倒错乱不可能。
English
Those who cling to a single view are all deluded like a black rain. Here, bound by the five bonds, holding the means of their own greatness, not allowing even a little speculation, they become as foolish as a drunken elephant. What is that like? In the past, it happened before, those who speak Dharma alone, practicing only in the wrong direction. Where the blind enter the path, measuring the extent of their steps with their minds, as if running on a dangerous path, they mainly hold onto mere speculation. What is that like? In the past, it happened before, where they are enveloped in darkness, the five groups who hold the best of asceticism. Meditating on yoga without scripture, speaking of non-Dharma as Dharma, practicing heroic asceticism in the asceticism of sinful madmen. What is that like? In the past, it happened before, the four groups of liars who have not been measured by valid cognition. Striving to sit meaninglessly, and images such as imitations, holding them as signs of the object, where the mountain of reason arises. What is that like? In the past, it happened before, where all movements are forbidden, the seven groups who enter equally. Those who transform hidden meanings into sounds, only making them a scope for speculation, will not descend above, but will go astray. They are the deceivers of body, speech, and mind. The lord of Lanka is like that, he spoke with such supreme secret words. Others with skillful means are like this, then in that assembly, those who practice the supreme vehicle of yoga, called Brahma's Light, there, practicing with small desires, one called Famous Yogi, asked this important question: Those who practice divinely, the body of Brahma, where do they practice divinely? Practicing extremely inferior deeds, because their remedies are different, darkness will not turn into light, and how can inferiority turn into divinity? For example, like someone who wants to go to a high place, falling into a sloping road. Those who want to see a great state, enter the terrifying continuum of bad migrations. Like someone who wants to drink water, never being satisfied by pursuing mirages. Those who want to ripen inferiority into divinity, practicing inferiority in equality will not change. Even if a snake fruit is eaten by a Garuda, it is impossible for it to be reversed.