Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 所有法之根本，显现清净之行境品第五十六。 下一页 所有法之根本，显现清净之行境品第五十六。 此后，楞伽之主菩提萨埵摩诃萨埵，又向秘密主提问：“秘密主啊，何为根本，何为显现，何为完全清净之行境？”听闻此言后，秘密主说道：“楞伽之主，你所问的完全清净之问题，真是太好了！非常殊胜！楞伽之主，是这样的，薄伽梵自性清净，在名为完全清净的刹土中自然安住，彼时彼刻，无量诸佛对所有念头完全汇集者，视为显现完全清净之行境。我将毫不颠倒地完整讲述那唯一的显现。楞伽之主，比如，黑暗的洞穴中丢失了黄金，如同灯光照亮自身一样。在无明的黑暗中，心识迷失，显现出自身。此乃念头完全汇集的根本。过去诸佛汇集念头后宣说。一切法的根本都汇集于此心。心性转变，显现为五种智慧。若能确定其真实意义，心性的转变也是如此。五种智慧圆满于此，因此五种智慧也汇集为一。若能如实证悟心之法性，本来成佛，不谬不作，广大周遍之地自然显现汇集。彼时，存在与不存在的观点达到极致。心的如是性如何，以及当下的存在与不存在，都应知晓。对于如是性，应如何看待？是显现还是不显现？是佛还是非佛？此后，他处有佛还是无佛？应如何安立，以智慧决断。如此确定后，即使如此，也不应否定突发之业道，应如是行持。此后，一切的自性都汇集于此。若能无思无缘地安住于此，无论显现为何，存在为何，无相即为一，无生无灭。
English
Table of Contents Distribution. Search Options. previous The Fifty-Sixth Chapter, Showing the Sphere of Activity of the Purity of Appearance, the Root of All Dharmas. next The Fifty-Sixth Chapter, Showing the Sphere of Activity of the Purity of Appearance, the Root of All Dharmas. Then, the Lord of Lanka, the Bodhisattva Mahasattva, further questioned the Lord of Secrets: "O Lord of Secrets, what is the root, what is the appearance, and what is the completely pure sphere of activity?" Upon hearing this, the Lord of Secrets said: "Lord of Lanka, your question about complete purity is excellent! It is extremely excellent! Lord of Lanka, it is like this: the Bhagavan is pure in essence, naturally abiding in a realm called Complete Purity. At that time, at that moment, countless Buddhas regard all those who have completely gathered their thoughts as the sphere of activity of completely pure appearance. I shall completely and without distortion explain that sole appearance. Lord of Lanka, for example, like losing gold in a dark cave, as a lamp illuminates itself. In the darkness of ignorance, the mind is lost, and one's own appearance manifests. This is the root of the complete gathering of thoughts. Past Buddhas, having gathered their thoughts, declared it. The root of all dharmas is gathered in this very mind. The nature of mind transforms and appears as the five wisdoms. If one can ascertain its true meaning, the transformation of the nature of mind is also like that. The five wisdoms are perfected in this, therefore the five wisdoms are also gathered into one. If one can truly realize the dharma-nature of the mind, one is originally enlightened, without error or fabrication, and the vast, pervasive ground naturally appears as gathered. At that time, the views of existence and non-existence reach their limit. How is the thusness of the mind, and the existence and non-existence of the present moment, should be known. How should one view suchness? Is it appearance or non-appearance? Is it Buddha or non-Buddha? Thereafter, is there a Buddha elsewhere or not? How should it be established, decided by wisdom. Having determined thus, even so, one should not negate sudden karmic paths, one should act accordingly. Thereafter, the self-nature of everything is gathered in this. If one can abide in this without thought or object, whatever appears, whatever exists, the signless is one, without birth or cessation."
Chinese
其即是原始佛，其不散乱故，虽未去除，圆满自成，本来即已镇伏。其虽于暖相中清晰显现，为示诸法不相违背之故，以具足三摩地，关闭错谬之门，以三大暖相，体验圣者之意。因此，以修持获得三种三摩地，果位六度自性圆满。心性不作修饰，安住于虚空之状态。因此，无论生起何种忆念与分别，皆以如是不作修饰之状态而阻断，自性不作修饰，复以光明照亮。秘密集合诸续部皆赞叹此。不散乱，无生灭即是三摩地，瑜伽三义于彼时圆满。因此，依于传承上师之意，为了圣者之义，应了知心性。其即是金刚萨埵，因此，谁见此，即见彼之面容。见彼之后即是圣者，因此，被称为一切之善知识。无论谁见到如此之义，不观待任何事物，应对其生起执着。因此，于已成之事，确定无需寻觅，自生智慧，称为完全清净。因此，无论生起何种得失苦乐，皆应誓愿不积二资粮而圆满。无分别三摩地，相好完全清净，法性现前，功德持续不断。二障清净，大资粮圆满故，其一切方面皆和谐，镇伏诸地。此乃一切汇集之甚深意行，非为一切众生之行境。无论谁以何种方式，如其所见之义，那些迷惑者未能见到，故从初始之执着黑暗难以清醒。所谓地与地之间有差别，于见与不见，二者无别之显现之时，圣者之意必定任运成就。空性与无生自性有何差别？有无、常断、能作所寻等等，一切皆任运成就，本来存在。无论显现何种因与果，皆显现为法性如是之装饰。其不遮止，完全圆满之相，上下等等，二者之过失与功德，见与不见，仅是期望努力之因缘，即使说因果各自显现，一切皆是如是之同一。
English
It is the original Buddha. Because of not being distracted, although not removed, it is spontaneously perfected and has been subdued from the beginning. Although it clearly appears in the warmth of experience, it is to show that all dharmas are not contradictory. With the three samadhis, the door to error is closed. With the three great heats, the intention of the holy ones is experienced. Therefore, by practicing and gaining the three samadhis, the result, the six perfections, are perfected in their own nature. The nature of mind is left uncorrected in the state of space. Therefore, no matter what arises in memory and thought, it is cut off by the uncorrected state. The uncorrected nature spontaneously illuminates with light. The secret assembly of tantras praises this. Non-distraction, non-arising and non-ceasing is samadhi. The three meanings of yoga are perfected at that time. Therefore, relying on the intention of the lineage guru, for the sake of the holy meaning, one should know the nature of mind. It is Vajrasattva. Therefore, whoever sees this sees his face. After seeing him, he is a holy being. Therefore, he is known as the spiritual friend of all. Whoever sees such meaning, without looking at anything, should be attached to it. Therefore, in what has been done, it is certain that there is no need to search. Self-arising wisdom is called completely pure. Therefore, no matter what happens in gain and loss, happiness and suffering, one should vow to perfect without accumulating the two accumulations. Non-conceptual samadhi, the signs are completely pure, the nature of reality manifests, and the great qualities continue uninterrupted. Because the two obscurations are purified and the great accumulation is perfected, all aspects are harmonious and subdue the lands. This is the profound intention and conduct of all gatherings, which is not the realm of practice for all beings. No matter who sees the meaning in whatever way, those who are deluded have not seen it. Therefore, it is difficult to awaken from the darkness of attachment from the beginning. It is said that there is a difference between land and land. When seeing and not seeing are inseparable and clear, the intention of the holy ones will surely be spontaneously accomplished. What is the difference between emptiness and unborn nature? Existence and non-existence, permanence and annihilation, doing and searching, etc., are all spontaneously accomplished and originally exist. No matter what appears as cause and effect, it appears as an ornament of the nature of reality. Its unblocked, completely perfect form, above and below, etc., the faults and qualities of both, seeing and not seeing, are only the conditions of hope and effort. Even if it is said that cause and effect appear separately, all are the same in suchness.
Chinese
在哪里终结？对于它，本来就没有聚合和分离。虽然显现出不平等和平等的行境，但没有什么是不同于如是的。它本身与它相关联，是积聚圆满的方法和智慧。因此，殊胜者聚集的意旨，都汇集于这未经改造的胜义心性中。心的自性是未经造作的自然生起，称为禅定，远离一切所缘。如此确定的菩提心，没有行进之处，也没有观看之形，没有一切相，全知，也没有过失和功德。大乘二资粮圆满，断除一切怀疑，是无上大圆满的修习。因此，最终的开解是微细的分割，最终的开解本身就是一切合一，被说成是为了殊胜的意义而一切汇集。在被认为是原因的业等以及外在的境界中，仅仅安住于喜悦的征相，以及那些以行为来汇集诸法于心中的人，也说自然显现二边，通过分割的见解，存在或不存在于分离之处。如果认为存在，那就是很大的过失。因此，无论显现出什么样的各自禅定，都只是显现出孩童的行境的错乱。殊胜和低劣如幻象和阳焰，自性无生无灭，如虚空。在那里，一切汇集，没有人能看到一切。认为什么都不显现才是没有过失的。那是因为是错乱，所以不能成立。见与不见，显现没有自性。一切汇集的秘密意行深奥，在自生自明的显现之时，就称为见到那自生智慧。当如此见到殊胜的意旨时，一切分别执着都消散，超越了所见之境，是无所作为，无所显现，不寻觅而安住。没有所缘之境，舍弃对法道的执着，见觉安乐之道是无边扩展的界域。无论转变，无论显现，都不会从那之中移动。它的理由由如是性来阐明。对于它的意义，不要对一切汇集进行思辨。一切法自生自明，是智慧的显现。它的意义是不生不灭，没有产生，也没有安立为原因和结果。如此，无论觉知什么，那本身就是二资粮圆满。在意义上，安住于平等舍，以分别念改造心是过失，那与它相违，并且不会变得与它微细。从那之中普遍放开确定的心念，那与它不相违，那本身就是确定，在自明之时
English
Where does it end? For it, there is inherently no gathering or separation. Although the realm of unequal and equal conduct appears in various ways, there is nothing that is not just as it is. That itself is related to it, being the method and wisdom of complete accumulation. Therefore, the intentions of the gathering of noble ones are all gathered into that unconditioned, ultimate nature of mind. The nature of mind is unmade, self-arisen, so-called samadhi, free from all objects of focus. In this way, in that mind of enlightenment that is certain, there is no place to go, and no form to see, no characteristics, all-knowing, and no faults or virtues whatsoever. The two great vehicles are complete, all doubts are cut off, and it is practiced as the unsurpassed great perfection. Therefore, the final division is a minute division, the final division itself is all one, and it is said to be all gathered for the sake of the supreme meaning. In the inner realms of what is desired as the cause, such as actions, and so forth, merely abiding in the signs of joy, and those who gather all phenomena into the mind through conduct, it is also said that the two extremes naturally appear, and through the seeing of division, there is existence or non-existence in separation. If it is thought to exist, that is a great fault. Therefore, whatever individual meditations may appear, they are merely the appearance of the delusion of the conduct of children. Noble and base are like illusions and mirages, the nature is without birth or cessation, like the sky. There, all is gathered, and no one sees all. To think that nothing appears is considered faultless. That is a delusion, so it cannot be established. Seeing and not seeing, appearance has no nature. The secret intention and conduct of all gathering is profound, and when self-arisen, self-aware, manifest, it is called seeing that self-arisen wisdom. When the noble intention is seen in this way, all conceptual attachments are cleared away, surpassing the object of sight, it is without action, without appearance, not seeking, but resting. There is no object of focus, abandoning attachment to the path of Dharma, the path of seeing and feeling bliss is a realm of limitless expansion. Whatever changes, whatever appears, does not move from that. Its reason is clarified by suchness itself. For its meaning, do not speculate on all gathering. All dharmas are self-arisen, self-aware, the appearance of wisdom. Its meaning is unborn, unmade, unproduced, and there is no imputation of cause and effect. Thus, whatever is aware, that itself is the completion of the two accumulations. In meaning, abiding in equanimity, transforming the mind with intellect is a fault, that is contrary to it, and will not become subtle with it. From that, releasing the certain mind widely, that is not contrary to it, that itself is certain, at the time of self-awareness