Tibetan
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Chinese
无余。 于彼如是安住时， 彼即刻显现彼性。 彼处如是若不动， 则不往城市显现。 于彼如是不执著， 何往无有显现处？ 以彼之性现前故， 彼等非寂静之境。 若断有与无之边， 乃是离边之瑜伽。 何者于此是胜义， 何者如是立誓者， 于何无有希与惧， 定显错乱与迷昧。 何故分别中与边， 有中边亦自性生。 无中边亦自然无， 分别中边即是内。 离边与中唯是彼， 不住不取不分别， 亦非任何无见闻。 不分别任何离作， 离显无显之名言。 不可思议之法性， 不思如是安住性。 不可思议诸法皆， 无思如是性中无。 地与解脱等诸法， 法身菩提白净方， 一切皆是不可思， 乃成极大错乱昧。 难越极大之苦行， 无作如是性唯尔。 无量胜者难超越， 何执无色离何形？ 广大周遍此地界， 本来未行自性设。 于此地未悟任何无， 于此地设何行迷？ 如是彼智本初生， 何欲次第生差别？ 于此唯是愚昧尔， 自生彼性定解脱。 于无思境无所缘， 大舍瑜伽瑜伽士， 如是实性如是住， 身寂心调入迷途。 于彼一切解脱性， 无缚解脱定如是， 于此苦行以证缚， 离于大解脱之性。 本来无作性唯尔， 何所住即是彼性， 于彼何有错乱处？ 错乱迷昧即是彼。 如是语已，楞伽主等下劣身之菩萨众，从何所缚而得解脱，断绝希求之犹豫。 诸佛意趣汇集之大经中，显示一切法之明镜品第五十四竟。 上一页
English
Without remainder. When abiding thus in that state, That very nature appears immediately. If one does not stir from that state, One will not go to the city of appearances. If one is not attached to it in that way, Where would one go without appearances? Because that very nature is manifest, They are not the place of peace. If the extremes of existence and non-existence are severed, That is the yoga that transcends extremes. That which is definite here is supreme, Those who make such vows, For whom there is no hope or fear, It is definitely seen as error and obscuration. Why is it that by distinguishing between center and edge, The existence of a center also arises naturally? Without a center, there is also naturally no edge, Distinguishing between center and edge is within. Being free from edge and center is just that, Not abiding, not taking, not distinguishing, Not being anything, without seeing or hearing. Not distinguishing anything, free from action, Free from the terms of appearance and non-appearance. The nature of things that cannot be conceived, Is to place the unthinking in suchness. All the inconceivable things, Are not apart from the unthinking suchness. Earth and liberation, and so forth, The Dharma body, the white side of enlightenment, All are inconceivable, And have become a great error and obscuration. The great asceticism that is difficult to cross over, Is only the uncreated suchness. Immeasurable victors are difficult to surpass, What grasping is mistaken from what formless state? This great, vast earth, Is arranged in its own nature, never traversed from the beginning. There is nothing that is not understood in this earth, What arrangement of earth is mistaken in what traversing? Likewise, that awareness is primordially arisen, Whoever desires to arise in a differentiated sequence, Here is only ignorance. One is definitely liberated from that self-arisen nature. For that which has no object of thought, The yogi of great equanimity, Just as it is, abiding in suchness, Entering the place of error by isolating the body and adjusting the mind. In that very nature of complete liberation, Being certain that there is no bondage or liberation, Here, asceticism is bound by realization, Straying from the very nature of great liberation. In the very nature of being uncreated from the beginning, Wherever one abides, that is just it, Where is there a place of error in that? Error and obscuration are just that. Having spoken thus, the bodhisattvas of inferior bodies, such as the lord of Lanka, were completely liberated from whatever bondage they had, and their doubts of hope and effort were cut off. This concludes the fifty-fourth chapter, "The Mirror Showing All Dharmas," from the Great Sutra of the Collected Intentions of All Buddhas. previous
Tibetan
【处理错误】 [ { "chinese_translation": "一切法之明镜示现品第五十四。\t下一页", "english_translation": "The Fifty-Fourth Chapter, Showing the Mirror of All Dharmas.\tNext" } ] ============================================================