Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 所有法之根，显示其黑暗行境之章，第五十五。\t下一页 所有法之根，显示其黑暗行境之章，第五十五。 此后，楞伽之主菩萨摩诃萨，向秘密主完全询问了何者为根。 秘密主啊，所谓的“所有法之根”是什么？ 如何才能完全了解它？ 如此提问后，秘密主说道：楞伽之主啊，你提出的这个问题真是太好了！ 非常好！ 所谓的“所有法之根”，指的是菩提心。 应该这样完全了解它：要了解诸佛之心的法性，以及一切众生之心的法性。 它是以黑暗和光明两种方式显现的。 楞伽之主，就像这样，世尊秘密主，在名为莲花秘密处，顶髻转轮王之化身处，秘密之宫殿中片刻安住之时，彼时彼刻，无数圣者为了断除那唯一的秘密之疑惑，以及为了完全请求、请求停止、疑惑断除后再次陷入，以及我等眷属聚集在那里，向世尊如此祈请：世尊，我们所谓的菩提心，所有法之根，没有见到，没有观察到。 没有真正找到，没有确定地认识到。 因为行进无法遍及，所以它在哪里？ 在哪里寻找？ 它是什么？ 对谁做？ 在哪里丢失？ 世尊，请在此刻显示它。 善逝，请显示它。 如此祈请后，世尊如此说道：大士，所谓的菩提心，所有法之根，因为遮蔽而无法见到，因为不存在而无法观察到，因为深奥而无法找到，因为困难而无法了解，因为快速而无法到达，因为广大而无法遍及。 它存在于黑暗的界域中。 在三个城市中寻找。 它是肢体和
English
Table of Contents Distribution. Search Options. previous The chapter on showing the realm of darkness of the root of all dharmas, the fifty-fifth. next The chapter on showing the realm of darkness of the root of all dharmas, the fifty-fifth. Then, the Bodhisattva Mahasattva, the lord of Lanka, completely inquired of the Lord of Secrets about what the root is. O Lord of Secrets, what is called the "root of all dharmas"? How can it be fully understood? After asking this, the Lord of Secrets said: O Lord of Lanka, this noble question you have asked is excellent! Very, very good! That which is called the "root of all dharmas" refers to the mind of enlightenment as the root. It should be fully understood in this way: it should be understood as the dharma nature of the minds of all Buddhas and the dharma nature of the minds of all sentient beings. It appears as both darkness and light. O Lord of Lanka, in this way, the Bhagavan, the Lord of Supreme Secrets, at the time when he was dwelling for a moment in the palace of secrets, in the place of secrets called the Lotus Secret Place, the womb of the emanation of the Crown-Turning King, at that time, at that moment, countless noble beings, in order to cut off the doubts of that very secret, and in order to fully request, to request cessation, and after the doubts were cut off, to fall back again, and when I and my retinue had gathered there, we beseeched the Bhagavan thus: O Bhagavan, we have not seen or perceived what is called the essence of enlightenment, the root of all dharmas. We have not truly found it, nor have we certainly understood it. Since it is not pervaded by going, where is it? Where should we seek it? What is it? To whom should we do it? Where is it lost? O Bhagavan, please show it at this very moment. O Sugata, please show it. After they had requested this, the Bhagavan spoke thus: Great being, that which is called the essence of enlightenment, the root of all dharmas, is not seen because of obscuration, not perceived because of non-existence, not found because of profundity, not known because of difficulty, not reached because of swiftness, and not pervaded because of vastness. It exists in the realm of darkness. Seek it in the three cities. It is limb and
Chinese
是经和根本。对于那个，就应当致力于真如。在黑暗的界域中迷失。大菩萨，因此为了消除这个黑暗，应当精通此（黑暗）的自性。同样地，对于体性、相、支分、存续的时间、业、黑暗的种类、譬喻等等，以及思维的方法，都应当精通。应当对此精进。应当了解那些处于黑暗界域中的众生，与（黑暗）是一体的。如是说之后，我如是禀告道：世尊，这个黑暗从何处产生？这个黑暗的自性是什么？这个黑暗的体性是什么？这个黑暗的相是什么？这个黑暗的支分是什么？这个黑暗的根本是什么？这个黑暗存续多久？这个黑暗遮蔽什么？这个黑暗的差别是什么？这个黑暗与什么相似？这个黑暗在哪里凝结？这个黑暗被什么消除？为什么称之为黑暗？为什么它会凝结？聚集在哪个网中？请您解说这些。善逝，请您解说这些。如是禀告之后，世尊如是说道：大菩萨，应当了知，以黑暗和光明所概括的一切法的根本，是无基和无根地聚集的。如是宣说的经是这样的：诸佛菩提之生处，生起心要即彼性，如莲花开敷显其蕊，根本在于轮回之泥中。一切根本生起之根源，无根之根即是法之根，三界一切皆汇集于此。此法甚深极难见，亦复难以证悟之，唯有安住于究竟地，大丈夫亦不能得见。此乃无有空性之法性，亦不执着于有之事物，执与不执言语道断绝，无分别亦无生起。光明无尽之时处，纵然寻遍一切处，亦不可得此物，不可得亦不变易。智者于无尽之时处，纵然极度隐蔽而观察，亦无任何可见之物。迅速无尽之时处，纵然精疲力竭而奔跑，然亦未曾离此法界，无有去处亦无所往。于无生法之树上，
English
It is the Sutra and the root. For that, one should strive for Suchness. Lost in the realm of darkness. Great Bodhisattva, therefore, in order to dispel this darkness, one should be skilled in the nature of this (darkness). Likewise, one should be skilled in essence, characteristics, limbs, duration, actions, types of darkness, similes, and so on, and methods of thought. One should be diligent in this. One should understand that those who are in the realm of darkness are one with (darkness). Thus it was said, and I replied: Blessed One, from where does this darkness arise? What is the nature of this darkness? What is the essence of this darkness? What are the characteristics of this darkness? What are the limbs of this darkness? What is the root of this darkness? How long does this darkness last? What does this darkness obscure? What are the distinctions of this darkness? What is this darkness similar to? Where does this darkness condense? By what is this darkness dispelled? Why is it called darkness? Why does it condense? In which net does it gather? Please explain these. Sugata, please explain these. Thus it was requested, and the Blessed One said: Great Bodhisattva, it should be known that the root of all dharmas encompassed by darkness and light is gathered without basis and without root. The Sutra that teaches thus is as follows: The source of the Buddhas' enlightenment, Generating the essence, that itself is the nature, Like a lotus blooming, revealing its heart, The root lies in the mud of samsara. The root of all arising roots, The root of no root is the root of dharma, All three realms gather in this. This dharma is profound and difficult to see, And also difficult to realize, Only those who abide on the ultimate ground, Even great beings cannot see it. This nature of emptiness without existence, Does not fixate on existing things, Fixation and non-fixation, the path of words is cut off, Non-conceptual and without arising. In the clear, endless time, Even if one searches everywhere completely, One cannot find this thing called "this", It cannot be found and does not change. The wise, in endless time, Even if obscured and examined, Nothing is seen here. Quickly, in endless time, Even if one runs exhausted, Still, one has not gone anywhere from this realm, There is no place to go, no going. On the tree of unborn dharma,
Chinese
四种母法的支分啊！在无上菩提心髓中成熟，那是万有生起的菩提树，进入意义是欲界，显现无有执着是色界，无有显现无有间断是无色界。任何成为特殊事业的行为转变，在境上任何转变即是进入，进入任何境要知道那些，即使那境成为黑暗的界，在那黑暗的界中那本身显现，显现和显现的光明生起，是生起根本的心髓本身。方向明了确定不明了的，自性无有即是那本身。如黑暗洞穴中遗失黄金一般，轮回黑暗黑暗中，如珍贵黄金一般的，菩提心会遗失。成为黑暗的界那些，会成为黑暗的意识本身，黑暗的界者所知道的，乃至微小部分的所有，任何这些小心眼的孩童们，为了特殊目的谈论和说出的，对所有有智慧者说这些，为了愚笨者要知道。这个也这样完全显现，支分、根本和根源，是分别、解脱和取出。支分六种任何出名的，见、闻、觉、受、触、识六者，是生起进入断除的支分。楞伽的主尊四种根本是什么呢？就像这样：基础的根本和，所缘的根本和，显现的根本和，进入的根本。那也像这样：四根本基础和所缘和，显现和进入如经所说。楞伽的主尊在那之中基础的根本就像这样：基础是孩童这样认为，对无色之名显现执着，无有之界本身即是那，成为所有知识的自性，成为所知本身显现为境，成为生起一切的因，本来自然没有生起，没有造作自然光明，没有因缘不是积聚所成，完全没有间断在所有境上，知晓但不明显一同生起，遍入舍弃无有实体本身，不分别思择和分离，不思择的那本身中，刹那先后有多少，如具有延续的河流，具有延续生起和生灭，没有唯一断绝的，不显现如各自类别，区分差别是，这个和那个在哪里有？以二谛所摄持的法。
English
The limbs of the four mothers! Mature in the essence of the unsurpassed Bodhi, that is the Bodhi tree that arises from all, entering into meaning is the desire realm, manifesting without attachment is the form realm, without manifestation and without interruption is the formless realm. Whatever becomes a special action, the transformation of action, whatever transforms in the object is the entry itself, know those into whatever enters, even if that object becomes the realm of darkness, in that realm of darkness that itself appears, the arising of light of appearance and appearance, is the very essence of the root of arising. The nature of the direction that is aware, definite, and unaware, is non-existent, that itself. Like losing gold in a dark cave, in the darkness of samsara, like precious gold, this Bodhicitta will be lost. Those who have become the realm of darkness, will arise as the consciousness of darkness itself, whatever is known by the one in the realm of darkness, even up to the smallest part, whatever these small-minded children, speak and say for a special purpose, say these to all the wise, for the sake of the foolish, know. This also appears completely in this way, limbs, root, and base, are separation, liberation, and extraction. Whatever is famous as six limbs, the six of seeing, hearing, feeling, experiencing, touching, and knowing, are the limbs of arising, entering, and cutting off. What are the four fundamental roots of the Lord of Lanka? Like this: the root of the base, the root of the object, the root of appearance, and the root of entry. That is also like this: the four roots, the base, the object, and appearance and entry, are explained according to the scriptures. The root of the base in the Lord of Lanka is like this: the base is what children think like this, attachment manifests to the name of the formless, the realm of non-existence itself is that, becomes the nature of all knowledge, becomes the knowable itself, appears as an object, becomes the cause of arising everything, originally naturally not born, uncreated naturally bright, without cause and condition, not compounded, completely without interruption in all objects, knowing but not clear, arising together, pervasive, abandoning, non-existent itself, not discriminating, thinking, and separating, in that non-thinking itself, how many moments before and after, like a river with continuity, with continuous arising and ceasing, without a single break, not appearing like separate categories, distinguishing differences is, where is this and that? The Dharma is contained by the two truths.
Chinese
一切即是一切，周遍运行，周遍进入，周遍施用。 对事物认识的多种差别不可得，是变动本身以及种种安排。 完全体验，断除，并且执持它，与五种俱有者相对而俱有。 那对一切都是平等的，凡是执着的，就执持它，一切都不舍弃。 犹如存在机会的虚空，一切法都有存在和产生的机会。 是产生非产生等等的接受者，因缘是不与二者俱有的。 不确定性仅仅存在于它自身，在一切处都是存在的。 因缘是与什么相遇，就是什么，诸法根本上是一体的。 它是常与自在的两种形态，被称为“基”和“依”。 愚昧和智慧的差别显现，基是周遍运行，对一切都愚昧。 形态没有执着的处所，依是基的施用和显现。 不变、清净、无须寻觅的处所，它们各自是因和果。 先前的先前是什么，后来的后来就是成熟的因。 同样地，在一切处都循环产生，五依是常，它是自在的。 显现为五种瑜伽，五种对治，成熟的五种譬喻，如四种施用之譬喻。 五种境况，五种道，就是那样，五五是处所，五种时间和。 五种处所，究竟的五种形态，在此从差别来说有五十六。 因为圆满显现，所以说是五，诸法成为一切的基。 因为错误的因缘而显现为轮回，如实见到自性如何的意义。 必定见到就能寂灭，了知一切的基和那是什么。 法的蕴聚产生三有，它产生的根本是接受种种。 被称为界、生处和因，是空性并且没有相。 如是性是不颠倒的，是不造作的，不是其他的自性。 被称为三摩地、分别和空性，胜观、止观和解脱。 中观是离边的，没有执取，没有执取，没有断灭，没有常。 没有生，没有灭，没有分别，没有分别念，没有相。 如是无我，没有他者，没有去，也没有来。 没有垢染，没有聚集，没有分离，没有蕴，没有界，没有处。 没有境，没有业，没有因果，没有不生，没有心要，没有菩提。 佛、法和菩提心，那是不生不灭的。 那就像虚空一样，法界即是法身，是无分别的智慧。