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 论述布置的章节，即第四十五 下一页 论述布置的章节，即第四十五 第七卷结束。然后，楞伽之主菩萨摩诃萨，当他思索先前出现的十二句偈的最后一句时，提出了一个问题，似乎又出现了。他说：“秘密主，您以讲述大乘秘密出现的方式来预言，在谈论时，当思索其含义时，又出现了。”据说这就是思考的方式。回答说：楞伽之主，您所提出的问题是如此深刻，极其深刻，如此困难，极其困难，不是逻辑推理的范围，极难考察，超越了度量。如果那些血统完全清净的佛陀，以及那些安住于地上的人都不能完全思索，那么我怎么能完全思索呢？这不是我的范围。这样说完之后，楞伽之主这样说道：伟大的士夫，秘密主，为了利益和慈悲那些显现为烦恼的众生，为了伟人们的实践，为了所有法完全圆满成佛，为了享受无碍的法性，为了以方便的大乘来思索那神圣的意义，你，语狮子，现在是时候毫不颠倒地思索了。伟大的士夫，现在是时候了。现在是时候确定无疑地思索了。那是因为，伟大的士夫，您已被所有如来授权为伟大秘密之主。为了开启那些迷惑者的智慧，为了以云聚之网轻松引导那些困惑者，请解脱神圣意义的身体。受到这样的敦促后，秘密主这样说道：您是伟大的敦促盔甲，因为您对一切都极度慈爱，您努力敦促谁呢？很好地引发了讨论。
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous Chapter on Explaining the Arrangement, that is, the Forty-fifth next Chapter on Explaining the Arrangement, that is, the Forty-fifth End of the seventh fascicle. Then, the Bodhisattva Mahasattva, the Lord of Lanka, when he contemplated the last of the twelve verses that had previously occurred, fully asked a question that seemed to have arisen again. He said, "O Lord of Secrets, you prophesy by showing how the Great Vehicle, the sacred secret, arises, and when discussing the prophecy, when contemplating its meaning, it also arises." It is said that this is how it is contemplated and known. He said, "O Lord of Lanka, that which is fully asked is so profound, most profound, so difficult, most difficult, not the domain of logic, extremely difficult to examine, beyond measure. If even the Buddhas whose lineage is completely pure, and those who abide on the ground, cannot fully contemplate, then what need is there to say that I can fully contemplate? It is not my domain." After saying this, the Lord of Lanka said this: "O great being, Lord of Secrets, for the sake of benefiting and having compassion for beings who appear to be afflicted, for the practice of great people, for the complete and perfect enlightenment of all dharmas, for enjoying the unobstructed nature of dharma, for contemplating that sacred meaning of the Great Vehicle of means, you, the lion of speech, now is the time to contemplate without reversing. O great being, it is very much the time. It is definitely the time to contemplate. Why is that? O great being, you have been empowered by all the Tathagatas as the Lord of Great Secrets. In order to open the wisdom of those who are deluded, and in order to easily guide those who are confused with a net of cloud masses, please release the body of sacred meaning." Urged in this way, the Lord of Secrets said this: "You are the great armor of urging, because you are extremely loving to all. Who are you striving to urge? You have well initiated the discussion."
Chinese
善哉！如是此语，我自身，于决定之义彼真实，听闻显现之时，一切如虚空般，闻为自然显现之自性。秘密之语如是说，于听闻之时，威力进入方便之分和合，闻为开示引导之方便。圣教之理如是说，我听闻之时，以委婉深意结合之方式，闻为开示牵引之方便。欲乐之语如是说，于证悟之时，对于大欲者，欲乐乃是，闻为以方便引导之自性。秘密真言金刚大虚空，非言语之行境，故，不能以言说而证悟，我辩论亦极难。譬喻或量或理，或随念之智慧，不能证悟，如盲人以肘量虚空。然委托教言，以邪执方便引导，劝请汝之誓言亦，以昔日披甲之威力，对于未证悟者，仅以言辞，示以解脱地，经由彼而引导之方便，略为辩论。自性本来自性成佛，于见与不见二者，于劣者之境不见彼，见者乃胜者之境。见者显现听闻二者，究竟胜者乃现量者，具慧瑜伽行功德者，以听闻故将见。密集摆设之胜者亦，以法身心要故，彼之有情不成熟故，示现色身而宣说词句。过去未来现在之，无数之时间中，诸佛之意念为何，如何分别辩论谛听。楞伽之主如是说，欲入胜者之意念，则入于宝藏，不作意于自性，增长树木，入于胜者，点燃灯，行于差别，入于境，检查镜子，入于和谐，治疗疾病。如是说，秘密主，如何能完全知晓此十种法门？
English
Excellent! Thus, this word, by myself, the very truth of the definitive meaning, at the time of hearing and manifestation, everything is like the sky, heard as the self-nature of spontaneous arising. The secret words are spoken thus: at the time of hearing, the power enters into the harmony of means, and it is heard as a means of teaching and guiding. The reason of the scriptures is spoken thus: at the time when I heard it, through the manner of combining indirect intentions, it was heard as a means of teaching and leading. The words of desire and condition are spoken thus: at the time of realization, desire for the great desire is, heard as the very nature of being guided by means. Secret mantra, vajra, great sky, is not the realm of words, therefore, it cannot be realized by speech, and it is very difficult for me to debate. Neither by example, nor by measure, nor by reason, nor by the wisdom of inference, can it be realized, like a blind man measuring the sky with his elbow. However, entrusting the teachings, guiding with skillful means of wrong clinging, and urging your vows, also, by the power of wearing the armor of the past, for those who have not realized, with mere words, showing the ground of liberation, through that, the means of guiding, I will debate as much as possible. The nature is inherently enlightened, in the two aspects of seeing and not seeing, in the case of the inferior, one does not see it, seeing is in the case of the superior. In the two aspects of seeing, manifest and hearing, the ultimate superior is the manifest one, the one with wisdom, yoga practice, and qualities, because of hearing, one will see. The Victorious One of Dense Array also, because of the essence of the Dharmakaya, because the beings of that are not mature, he shows the Form Body and speaks words. In the past, future, and present, in countless times, what is the intention of the Victorious Ones, listen to how they are discussed separately. The Lord of Lanka says this: if you want to enter the intention of the noble ones, then enter the treasury, do not manipulate the nature, grow trees, enter the noble ones, light the lamp, go to the distinctions, enter the realm, examine the mirror, enter the harmony, heal the disease. Thus he spoke, Secret Lord, how can one fully know these ten categories of Dharma?
Chinese
说道：楞伽之主，这十种法类中，最初要进入圣者们的宝藏，必须从三门进入，才能进入无尽的宝藏。说道：秘密主，哪三门呢？说道：楞伽之主，这三门是：以行引导之门，以方便结合之门，以及决定的秘密之门。说道：秘密主，这些门用什么开启呢？说道：楞伽之主，这些门要用三把钥匙来开启，要知道。哪三把呢？是开启、解脱和给予。楞伽之主，就像这样：以六支、四句和三根本的钥匙，诸佛的一切意旨之宝藏，必定开启，如佛所说。楞伽之主，其中以行引导之门，是用三把钥匙开启的，即六支、四句和三根本。其中六支是什么呢？是因之支、结合之支、果之支、正行之支、执持之支和体性之支。其中因之支是什么呢？是生起之支和成熟之支。楞伽之主，其中生起之支是什么呢？凡是完全聚集就能产生言说，即量、智慧、执持、佛塔、集合和决定。成熟之支是使之神圣成熟之因，是什么呢？是菩提之支和道之支。楞伽之主，结合之支是与境结合，即与智慧之境结合，与慈悲之境结合。楞伽之主，其中与智慧之境结合，是指与智慧生起的根本，即引发讨论结合，与获得智慧的根本，即与地的差别结合，与智慧决定的根本，即与解脱结合，与智慧安住的根本，即与真如结合。楞伽之主，与慈悲之境结合也是这样，即与因结合，与果结合，以及与它们的自性结合。楞伽之主，那
English
It is said: Lord of Lanka, among these ten categories of Dharma, the first one, if one is to enter the treasury of the noble ones, one must enter through the three doors, and only then can one enter the inexhaustible treasury. It is said: Lord of Secrets, what are the three doors? It is said: Lord of Lanka, these three doors are as follows: the door of leading by conduct, the door of combining by means, and the secret door of certainty. It is said: Lord of Secrets, what opens these doors? It is said: Lord of Lanka, these doors should be understood to be opened by three keys. What are the three? They are opening, liberating, and giving. Lord of Lanka, it is like this: with the keys of six branches, four phrases, and three roots, the treasury of the intention of all the Buddhas, will surely be opened, as the Buddha said. Lord of Lanka, the door of leading by conduct is opened by three keys, namely, the six branches, four phrases, and three roots. What are the six branches? They are the branch of cause, the branch of combination, the branch of result, the branch of main practice, the branch of holding, and the branch of nature. What is the branch of cause? It is the branch of arising and the branch of maturing. Lord of Lanka, what is the branch of arising? It refers to that which, when fully assembled, gives rise to speech, namely, valid cognition, intelligence, holding, stupa, assembly, and certainty. The branch of maturing is the cause of making something sacredly mature. What is it? It is the branch of enlightenment and the branch of the path. Lord of Lanka, the branch of combination is combining with an object, namely, combining with the object of wisdom and combining with the object of compassion. Lord of Lanka, combining with the object of wisdom means combining with the root of the arising of wisdom, that is, combining with inciting discussion, combining with the root of obtaining wisdom, that is, combining with the distinction of grounds, combining with the root of certainty of wisdom, that is, combining with liberation, and combining with the root of the abiding of wisdom, that is, combining with suchness. Lord of Lanka, combining with the object of compassion is also like this, that is, combining with the cause, combining with the result, and combining with their nature. Lord of Lanka, that
Chinese
而且果的支分是与何相关的殊胜目的生起，仅仅是那殊胜的获得。楞伽主，对于彼，实体之支分是必定解释何种需要，何者呢？即是，于何处将诸法之实体归纳为三，三者为何？自性之实体与根本之实体与一切之实体。楞伽主，对于彼，自性之实体为何？即是，听闻与思惟与执持与证悟。楞伽主，根本之实体为何？即是，施设与行与生与住与乐与烦恼与完全清净与多种与作者与所作与庄严。楞伽主，一切之实体为何？从一切烦恼显现，即是，集合与进入与补特伽罗与法。从完全清净显现，即是，如是施设与勤奋与处与乐与方便与智慧与智慧之处与精进与无我慢与习气与显现之法与禅修与心要与形相与所缘与观察与散乱与不散乱与寻觅与功德与稳固与集合与类聚与证悟与所应获得与总的遍及与完全损减。楞伽主，那些被称为实体之支分。楞伽主，对于彼，所取的支分为何？即是，应知仅仅是，接受与失败与堕落与自性与无自性与生起与完全舍弃。楞伽主，那些被称为所取之支分。楞伽主，对于彼，体性的支分为何？即是，世俗与胜义与所缘与形相与自性与果与亲近与间隔与随顺与过患与功德。楞伽主，对于彼，世俗为何？即是，补特伽罗与假立与作用显示。楞伽主，对于彼，胜义为何？即是，分离与稳固与圆满。所缘是全部显示
English
Moreover, the limb of the fruit is the arising of a noble purpose related to what, which is solely that noble attainment. Lord of Lanka, for that, the limb of reality is the definite explanation of what need, what is it? That is, where the reality of all dharmas is summarized into three, what are the three? The reality of nature, the reality of the root, and the reality of all. Lord of Lanka, for that, what is the reality of nature? That is, hearing, thinking, holding, and realization. Lord of Lanka, what is the reality of the root? That is, imputation, conduct, birth, abiding, happiness, affliction, complete purification, variety, agent, action, and adornment. Lord of Lanka, what is the reality of all? Appearing from all afflictions, that is, collection, entry, person, and dharma. Appearing from complete purification, that is, such imputation, effort, place, happiness, means, wisdom, the place of wisdom, diligence, absence of pride, habit, the object to be manifested, meditation, essence, form, object, examination, distraction, non-distraction, seeking, merit, stability, collection, aggregation, realization, what should be attained, general pervasion, and complete diminution. Lord of Lanka, those are called the limbs of reality. Lord of Lanka, for that, what is the limb of what is grasped? That is, it should be known only as acceptance, defeat, falling, nature, absence of nature, arising, and complete abandonment. Lord of Lanka, those are called the limbs of what is grasped. Lord of Lanka, for that, what is the limb of characteristics? That is, conventional, ultimate, object, form, nature, fruit, intimacy, interruption, conformity, fault, and merit. Lord of Lanka, for that, what is conventional? That is, person, imputation, and action display. Lord of Lanka, for that, what is ultimate? That is, separation, stability, and completion. The object is completely displayed.