Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha Digital Library 藏文 目录 分发 搜索选项 上一页 所有法之明镜所示之品第五十四 下一页 所有法之明镜所示之品第五十四 其后，楞伽之主菩提萨埵摩诃萨埵向秘密主完全询问了根本之问题： 秘密主啊，何者之根本为何？决定显现者为何？秘密主请您辨别，语狮子请您详细辨别。如是说后，秘密主说：楞伽之主，您询问根本的问题，这很好！非常非常好！此乃根本是明镜、不相符和决定。楞伽之主，明镜是如此，以虚空之法相似之比喻接近把握，如虚空一般，以何者决定，也如是看。楞伽之主，其中虚空为何？此乃自性唯一，不染污，能辨别，无生，无灭，无形，无色，非造作，不可取，不可执，无边，无中，无增，无减，无去，无来，无动，无摇，无染，无住，无坏，非空，不变，非不遍，非不生，非不证，无厌，无没，无相，无因，无缘，无果，无勤作，非显现造作。楞伽之主，虚空非从有变为无，非从无变为有。如是，非从明变为不明，非从不明变为明，非从他变为一，非从一变为他，非从是变为非，非从非变为是，非从近变为远，非从远变为近，如是，非从大变为小，非从好变为坏。
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The Fifty-Fourth Chapter, Showing the Mirror of All Dharmas next The Fifty-Fourth Chapter, Showing the Mirror of All Dharmas Then, again, the lord of Lanka, the Bodhisattva Mahasattva, completely asked the Lord of Secrets about the root question: O Lord of Secrets, what is the root of what? What is the definite manifestation? Lord of Secrets, please distinguish. Lion of Speech, please distinguish very well. After he spoke thus, the Lord of Secrets said: Lord of Lanka, it is good that you ask about the root. Very, very good. That is, the root is the mirror, the dissimilar, and the definite. Lord of Lanka, the mirror is like this: taking the example of the dharma of space as similar, just as space is, so too, whatever is definite is seen in that way. Lord of Lanka, what is space? That is, it is of one nature, unsoiled, distinguishing, unborn, undestroyed, formless, colorless, unconditioned, ungraspable, unholdable, endless, centerless, without increase, without decrease, without going, without coming, without moving, without shaking, without attachment, without abiding, without destruction, without emptiness, without change, without non-pervasiveness, without non-arising, without non-comprehension, without weariness, without disappearance, without characteristics, without cause, without condition, without result, without effort, without manifest action. Lord of Lanka, space is not transformed from existence to non-existence, nor is it transformed from non-existence to existence. Likewise, it is not transformed from clarity to non-clarity, nor from non-clarity to clarity, nor from otherness to oneness, nor from oneness to otherness, nor from being to non-being, nor from non-being to being, nor from nearness to distance, nor from distance to nearness, likewise, not from large to small, nor from good to bad.
Chinese
和，快乐和，痛苦之间，遍布和，不遍布之间，生起和，不生起之间，清净和，不清净之间，成立和，不成立之间，高和，低之间，宽广和，狭窄之间，形状和，无形状之间，颜色和，无颜色之间，成为外部和内部，生和灭之间，移动和，不移动之间，变化和，不变之间，黑暗和，光明之间，先前和，之后之间，边缘和，中心之间，自我和，他者之间，同样地，拿取后舍弃，以及从舍弃中拿取是不存在的，因此，虚空是从一切到一切都未被造作的。同样地，这也应当结合，因此是未造作的。楞伽的主人，例如虚空不是任何人所造，没有作者，不是从因产生，不是从缘生起，最初没有生起，最终不会毁灭，最初和最终都不可见，没有获得和，没有未获得，没有希望和，没有勤奋。因此，虚空不是任何人所造，因为没有造作所以没有对治。同样地，那本身也是因为没有作者，所以没有造作，因此没有对治。楞伽的主人，例如，如果有人寻找虚空的边际，寻找也不会找到，谁知道有空间，那就是虚空的获得。心的心性断绝根本，因为没有根本所以不是获得。谁知道没有基础的生起，那就是心性的获得。心用心寻找，心不会找到，谁寻找心的深层根本，谁区分心的中心和边缘，寻找怎么会找到呢？心用心如何指示，心有事物吗？心的事物是谁做的？无事物，事物幻化菩提心。无方大者是谁？从一方脱离就从一切方脱离。超越了考察的行境，如果证悟那个本身，就是那个。心用心寻找找到一个暖相，找到那个暖相就是菩提心。无论是什么，任何东西都可以，那个本身就是法的殊胜意义。在那里转。
English
and, between happiness and suffering, between pervading and not pervading, between arising and not arising, between pure and impure, between established and not established, between high and low, between wide and narrow, between form and formless, between color and colorless, becoming external and internal, between birth and cessation, between moving and not moving, between changing and not changing, between darkness and light, between prior and subsequent, between edge and center, between self and other, likewise, taking and abandoning, and taking from abandoning does not exist, therefore, space is unconditioned from all to all. Likewise, this itself should also be combined, therefore it is unconditioned. Lord of Lanka, for example, space is not made by anyone, there is no maker, it does not arise from cause, it is not produced from conditions, it does not arise initially, it will not be destroyed finally, the beginning and the end are not visible, there is no attainment and, there is no non-attainment, there is no hope and, there is no diligence. Therefore, space is not made by anyone, because there is no making, there is no antidote. Likewise, that itself is also unmade because there is no maker, therefore there is no antidote. Lord of Lanka, for example, whoever seeks the edge of space, seeking will not find it, whoever knows that there is space, that is the attainment of space. Cutting off the root of the mind's nature, because there is no root, it is not an attainment. Whoever knows the arising without a basis, that is the attainment of the mind's nature. The mind seeks with the mind, the mind will not find, who seeks the deep root of the mind, who distinguishes the center and edge of the mind, how can seeking find it? How does the mind indicate with the mind, does the mind have things? Who makes the things of the mind? Non-thing, thing-emanation Bodhicitta. Who is the great one without direction? Separating from one direction separates from all directions. Transcending the realm of examination, if one realizes that itself, that is it. The mind seeks with the mind and finds a warmth, finding that warmth is Bodhicitta. Whatever it is, anything is fine, that itself is the supreme meaning of the Dharma. There it turns.
Chinese
此法性，并非二元存在，轮回的真如，经中已明示为法性。轮回中迷乱的幻象，与清净解脱的幻象二者，众生与佛虽有差别，然皆不离真如而生。譬如布匹原料虽一，经由颜色的因缘转变，呈现出各种不同的色彩，但终究不离布匹本身。邪念与正念成熟，这些有情与具慧者，由同一因缘转变，显现为明与不明二者。轮回的痛苦如梦境，气息消散如梦醒，一切皆显现为大乐菩提心，如虚空般广大普及。所有关于突发业的推测，皆是造作的，因为并非无生。因此，真如普及一切，无勤任运的智慧自然显现。第八品结束。此楞伽之主，是真实不虚的七个根本。若能审视并了悟，便能完全确定其真实性。洲屿与山脉及其环绕，皆从须弥山顶显现。若能证悟此，则所有乘的类别，皆能清晰地见到其伟大之处。世间光明的君王，是光芒四射的太阳。一切法圆满显现，即是普照一切的伟大之物。广阔的空间，如开启四大之门。秘密的聚集，以此阐释所有言语的表达。谁若获得佛语的秘密，便不再依赖他人。若能通达所有秘密的精髓，便无需寻觅任何言语表达。具有连续性的诸要素，从虚空之中生起并显现。同样，所有言语表达的要素，皆从那甚深之处生起。所有有意义的行为，最终都汇集到成果的实现。纵然言说众多广大的事物，然一切皆汇集于真如之中。明镜的精髓，如实显现面容的影像。同样，此法之明镜，清晰地显现一切事物的自性。一切的根源是自生的，因此自性也是未被造作的。由于无法完全了解一切，因此凭借光明照亮一切方向。一切皆汇集于此。
English
This nature of Dharma, is not dualistic. The Suchness of Samsara, is prophesied in the scriptures to be the nature of Dharma. The illusory confusion in Samsara, and the two illusions of pure liberation, although sentient beings and Buddhas are different, they do not come from other than Suchness. For example, cloth is of one substance, but transformed by the condition of dyes, it appears as various different colors, but where else could it exist other than in the cloth itself? Erroneous thoughts and correct thoughts ripen, these sentient beings and those with wisdom, from one cause are transformed, appearing as knowing and unknowing. The suffering of Samsara is like a dream, like waking from a dream after a great breath has passed. All appears as the Great Bliss Bodhicitta, like the sky, vast and pervasive. All speculations about sudden karma, are compounded, because they are not unborn. Therefore, Suchness pervades everything, the effortless, spontaneously arising wisdom is great. End of the Eighth Chapter. This Lord of Lanka, is the seven roots that are certain to be true. If one examines and realizes this, then that itself is definitely ascertained. Islands and mountains with their surroundings, are all clear from the peak of Mount Meru. If one finds that, all the categories of vehicles, will clearly see that great itself. The king of light in the world, is the radiant, clear sun. All Dharmas are completely clear, that is the great all-illuminating itself. The great opportunity is the sky, like opening the door of the four great elements. The gathering of secrets, by that itself, explains all expressions of speech clearly. Whoever obtains the secret of the Buddha's word, that person will not depend on others. If one understands all the essence of secrets, then one does not need to seek any expression of speech. The elements with continuity, arise and appear from the state of the sky. Likewise, all the elements of speech, arise from that profound realm. All the categories of meaningful actions, eventually gather into the accomplishment of the result. Although many vast things are spoken, all of them gather into Suchness. The essence of a clear mirror, shows the image of the face as it is. Likewise, that mirror of Dharma, clearly reveals the nature of all things. The root of all is self-arisen, therefore nature is also unmade. Because it is impossible to know everything completely, therefore with clear light one sees all directions. All are gathered there in that itself.
Chinese
执持无相之自性，如是诸法皆为一，无有可作二之名。因即是果本自圆满，离却希冀与恐惧，无可抛弃之实物，何来可取之事物？已见、已修、已成办，所欲已成、已满足，如是事物已成就，唯由此中而生起。若于一切遍计法，了知空性则显现，若能善巧运用一切，便能成办诸义利，断除疑惑则显现和谐。总而言之，实则唯有三，实际上，终究唯有二，必定无有超过一。一切汇集于此，由此而生起，若知晓一切之根本，则一切皆如其本然。如是真如乃一切之精髓，如幻而显现一切，实则无有实体。无有贪执故，心不迷乱，虚空之体性本无自性，不可思议故，远离实有。除却实相之外，别无他物，于种种之中，恒常显现。如灯火般显现，遣除黑暗，如意宝珠由此而生。无有生灭故，远离怖畏，于任何事物皆不执着，亦不畏惧。若能证悟，则远离一切造作与勤奋，于了悟之境地，无有行进。此乃伟大之句，句句皆传承诸佛之密意。若于他处斩断三根本，秘密之义唯由此而生。若有人于他处寻觅，彼则已步入歧途，为分别念之黑暗所遮蔽，凡是无明皆是被遮蔽者。分别念即是障碍，障碍即是由此而生。若于何者未生起分别念，则魔之名号又在何处存在？若问魔从何处生起，乃是恒常的勤奋所生。无有勤奋则魔不生，为何不勤奋，彼即是魔。如是过失与歧途、遮蔽，乃是从同时见到功德而生。若无同时见到功德，过失与歧途、遮蔽又在何处存在？彼即是过失与歧途、遮蔽。若何者未曾显现，秘密之义纵然焚毁，亦如病人焚毁药物般，毫无用处。无有确定之方法，于恶趣中漂泊。境与相、事物，以及忆念、分别、所闻、所见等一切，于心中如何流转，彼即于刹那间如是显现。恒常不住刹那间
English
Grasp the selflessness of inherent nature, As all are one in suchness, There is no term for duality. Since cause itself is primordially complete as effect, It is solely free from hope and fear. Since there is no object to be discarded, Where is there anything to be taken? Seen, trained, and done are finished. Desire is fulfilled, and exhaustion is complete. Since things are thus accomplished, It arises solely from the attainment itself. When all that is imagined is empty, it appears. By applying to all, it can accomplish purpose. Doubt being cut, it appears harmonious. In short, it is only three. In essence, it is only two. Certainly, there is no more than one. All gather here and arise from this. If you know the root of all, Then all is naturally as it is. Suchness is the essence of all. All appears as illusion, without substance. Without attachment, the mind is not confused. In the state of space, there is no inherent nature. Being beyond examination, it is separate from substance. There is nothing other than the essence itself. It constantly appears as a stream of various things. Appearing as a lamp, it dispels darkness. It arises from the wish-fulfilling jewel itself. Being without birth and death, it is free from fear. Not being fixed on anything, I am not discouraged. If awakened, one is free from all effort and striving. In the realm of understanding, there is no going. In each word of this great thing, The intention of all the Victorious Ones is transmitted. Even if the three roots are cut off elsewhere, The secret meaning arises from itself. Whoever seeks something elsewhere, Has entered a mistaken path. Obscured by the darkness of conceptual thought, Whatever is ignorance is obscured. Conceptual thought itself is an obstacle. The obstacle arises from that itself. If conceptual thought does not arise in someone, Where does the name "demon" exist? If you ask from where the demon arises, It always arises from effort. The demon does not arise from the absence of effort. Why is non-effort itself the demon? Likewise, faults, deviations, and obscurations Arise from seeing qualities together. If there is no seeing qualities together, Where do faults, deviations, and obscurations exist? That itself is faults, deviations, and obscurations. If what is not manifest, Even if the secret meaning is burned, It is like a sick person burning medicine, without means. Without a definite method, one wanders in bad states. Objects, signs, things, And all that is remembered, thought, heard, and seen, As it moves in the mind, In that instant, it appears as such. Constant, impermanent, in an instant.