Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 瑜伽自性品第五十七 下一页 瑜伽自性品第五十七。 第九卷结束。然后，楞伽之主等下劣身的菩萨摩诃萨们，也向秘密主询问了所有的问题。 秘密主啊，如果听说您在此处将法的类别安排为十种，其中自性是不改造的，那么应该如何完全了解它呢？ 什么是自性？ 如何是不改造的？ 那是什么的自性呢？ 这样请问之后，秘密主说道： 诸位下劣的朋友们，凡是自性就是不变的。 不改造的就是真实的。 这些是真言的自性，以及观察它的自性，以及不超越它的自性，以及那样行持的自性。 朋友们，这其中的真言的自性是这样的： 就像虚空的自性一样，没有分别，什么也不分别。 同样，就像大地的自性一样，是产生一切的自性。 就像火的自性一样，使一切事物消失。 就像风的自性一样，消除动摇的尘埃和不动的尘埃。 就像水的自性一样，没有其他，聚集于如是性中。 因为是药物的自性，所以能去除轮回的旧病。 像这样，是生命的自性，是所有清净生命的滋养。 就像斩断的自性一样，斩断痛苦的海洋。 就像太阳的自性一样，照亮黑暗的房间，是光明的。 就像须弥山的自性一样，无论如何也不会移动和摇动。 就像大海的自性一样，从不动摇中产生加持。 同样，就像草木的自性一样，能像那样将毒药变成药物。 像这些等等无量殊胜的，没有分别，产生一切。 不改造，不欺骗，就是如是性。 朋友们，要知道这些是真言的自性，这是听闻后详细讨论的。 朋友们，那什么是观察的自性呢？ 就像这样： 不错误，不变异，确定无疑，不执着，不分别，不疲倦。
English
Table of Contents Distribution. Search Options. previous The Chapter on the Nature of Yoga, the Fifty-Seventh next The Chapter on the Nature of Yoga, the Fifty-Seventh. End of Volume Nine. Then, the Bodhisattva Mahasattvas of inferior bodies, such as the Lord of Lanka, also asked the Lord of Secrets all the questions. O Lord of Secrets, if we hear that you have arranged the categories of Dharma into ten here, among which the nature is unconditioned, how should we fully understand it? What is nature? How is it unconditioned? What is the nature of that? After asking this, the Lord of Secrets said: O inferior friends, whatever is nature is unchanging. Unconditioned is reality. These are the nature of mantra, and the nature of observing it, and the nature of not transgressing it, and the nature of acting in that way. Friends, the nature of mantra in this is like this: Like the nature of the sky, without discrimination, not discriminating anything. Similarly, like the nature of the earth, it is the nature of producing everything. Like the nature of fire, it makes all things disappear. Like the nature of wind, it eliminates the moving dust and the non-moving dust. Like the nature of water, there is no other, it gathers in suchness. Because it is the nature of medicine, it removes the old diseases of samsara. Like this, it is the nature of life, it nourishes all pure lives. Like the nature of cutting, it cuts the ocean of suffering. Like the nature of the sun, it illuminates the dark room, it is brightness itself. Like the nature of Mount Meru, it does not move or shake in any way. Like the nature of the ocean, blessings arise from immovability. Similarly, like the nature of plants, it can transform poison into medicine in that way. Like these and so on, immeasurable and supreme, without discrimination, producing everything. Unconditioned, uncorrupted, is suchness. Friends, know that these are the nature of mantra, this is what is heard and discussed in detail. Friends, what is the nature of observation? It is like this: Not mistaken, not changing, definitely certain, not attached, not discriminating, not weary.
English
For example, from the nature of the sky, clouds, mist, vapors, the moon, sun, and constellations appear, yet remain as the sky. Similarly, from the sky of Suchness, whatever conceptual thoughts of signs arise, the yogi should view their Dharma-nature as abiding like the sky. As it is, without artifice, in suchness, with the distinction of seeing and not seeing, separately observe the distinctions of views. To the conceptualizer, it is mere conceptualization; to the holder of wrong views, it is mere wrong conceptualization; to the mere partisan, it is a nominal entity; to those who know partisanship, it appears as illusion. That itself is ascertained there, one sees the sky; abiding like the sky in the sky, it merely appears as the sky itself. Friends, know that these are the nature of views. This is the ascertained contemplation after hearing. Friends, what is the nature that does not transcend that? It is like this: In this Dharma-nature like the sky, all is entirely one, free from guarding and not guarding, and from partisanship. Where is there a boundary of guarding to be grasped? The yogi who is like the sky, guards the Samaya like the sky. Where there is no boundary of guarding, there is bliss. By that, all is guarded. Why is all, all, all, because it is ascertained as sacred, therefore the very act of grasping the whole and having limits is a fault. For whom there is no conceptualization of guarding and not guarding, that is supreme. Such a grasping of the boundary of guarding, because it is illusion, is sacred. To that, who would say 'guard'? Guarding and not guarding, there are no words; to the Dharma-nature, what is there to accept or reject? How does it become sacred? The Dharmas of guarding and not guarding, because they cannot be guarded, are left as they are. In the ultimate truth of Suchness, placing the mind as it is, with the unspeakable Samaya, bind in a state without a boundary of guarding. This Samaya of the sky without guarding, how in the nature of numbers, does it appear as the distinctions of vows and precepts? To worldly people, the penal code is strict; to children, it is knowing behavior; to adults, it is known as vows; to the unsurpassed supreme, it appears as sacred. Although not wavering from the meaning of one, in the aspect of taming, they are separately named. One who possesses Suchness is sacred; transcending that, it will be broken. Guarding one, one guards all; this great sacred Samaya, should not be contrary to all, and for whose benefit should it be transformed? Friend
Chinese
应当知晓这些是不变的自性，这是听闻后完全讨论的。 诸位朋友，那样的行为的自性是什么呢？ 就像这样：身语意三的，三边完全清净圆满，因为是殊胜的行为，宣说非劣殊胜的种姓。 金刚身的行为是，没有来去不修饰身体，独自一处而住，如象的姿态一般，同样瑜伽士应安住。 住在何处则恒常安住，对所住之处不应贪执，具备四种威仪，应安住于不造作的本然状态。 除了救护不会带来痛苦的损害之外，不为了美好和装饰而修饰，应如何结合舒适之处。 金刚咒的行为处是，无为的瑜伽士，不做佛塔等事业，不阅读经卷，不做塑造佛像的事业，不结手印，语言的念诵会成为障碍，不做瑜伽身体的礼拜，不希求利养和恭敬，不是为了利益，也不是为了名声，因为什么缘故呢？因为是外在的散乱，以及是极度的散乱的缘故，不接近那些，应以本然安住此身。 瑜伽决定的禅定者，金刚咒的食物是，仅仅作为维持身体营养的所依，除了歌舞和富饶之外，不应为了食物而特意追求，何时为了饥渴呢？应如实食用不造作的食物，不为了生存而修饰，没有贪执和不贪执的取舍，不是应该取用的，不应依靠乞讨为生，因为什么缘故呢？因为那是不变的缘故，是完全不净的生存。 从无间断中截断，这是瑜伽士的事业，对于所知内在的法性，当瑜伽为了意义而进入时，为了消除外在喧嚣散乱的阻碍，应切断内外之间的界限，对于无有住处根基的，安住舒适之处，不应修饰身体，因为没有过失。 以执着修饰行为，那是以修饰来玷污身体，不应修饰禅定寂静的身体，对于那寂静不修饰，那本身就是本然寂静之处，这
English
Those should be known as the unchanging nature, this is what is fully discussed after hearing. O friends, what is the nature of such conduct? It is like this: the three of body, speech, and mind, when the three extremes are completely pure and perfect, because it is a noble conduct, it is said to be the knowledge of a noble lineage, not inferior. The conduct of the vajra body is: without going forth, the body is not modified, abiding alone in solitude, like the posture of an elephant, likewise, the yogi should abide. Wherever one abides, one abides constantly, one should not be attached to that place of abiding, possessing the four modes of conduct, one should abide in the uncorrected, natural state. Except for protecting against harm that does not endanger suffering, one should not modify for the sake of beauty and adornment, how should one combine with a comfortable place? The field of activity of the vajra mantra is: the actionless yogi does not perform the activities of stupas, does not read scriptures, does not perform the activity of creating images, does not bind hand gestures, the recitation of speech obscures that, does not perform prostrations of the yoga body, does not look for gain and respect, not for profit, not for fame, for what reason? Because it is external distraction, and because it is extreme distraction, not being close to those, one should abide in this body naturally. The meditator who is certain of yoga, the food of the vajra mantra is: only as a basis for maintaining the body's nourishment, except for dance and wealth, one should not deliberately strive for food, when is it for hunger and thirst? One should eat uncorrected food as it is, one should not modify for the sake of survival, there is no acceptance or rejection of attachment and non-attachment, it is not something to be accepted, one should not live by begging, for what reason? Because that is unchanging, it is a completely impure existence. Cutting off from the uninterrupted, this is the activity of the yogi, for the nature of the knowable inner dharma, when yoga enters for the sake of meaning, in order to eliminate the obstacles of external noise and distraction, one should cut off the boundaries between inside and outside, for those who have no dwelling place or foundation, abiding in a comfortable place, one should not modify the body, because there is no fault. Modifying conduct with attachment, that is defiling the body with modification, one should not modify the solitary body of meditation, for that solitude is unmodified, that itself is a naturally solitary place, this
Chinese
是瑜伽之胜地， 山洞广大不可造作。 其自性无量不造作， 此乃本来稀有之量， 无作而自生也。 金刚语之行境亦， 为圣者故而悦耳语， 否则闲聊皆非是。 一切言说皆真实， 坦诚而言语不改， 如是言说如是行。 非于一切处皆言说， 所言皆与义相关。 除却时机与必要， 不应放荡而为之。 以譬喻示现于众人， 一切皆以尺度为准。 不造作之瑜伽士， 是为金刚语之行。 金刚意之行境乃， 不造作不动离思虑， 不散乱不昏沉明而住。 不贪著欲乐离诽谤， 无取无舍无贪嗔。 无隐瞒无矫饰非得失， 离边无际完全清净。 如理分明正直行。 具足毒药变药与兵器， 执着金刚堡垒与， 如意宝珠具智慧。 何处不变何不变？ 此界与一切为一， 为谁之智所显现故， 完全美好且谨慎， 彼由自在而有惭， 于彼有我或无我故， 与一切完全具足， 一切皆由安乐而定， 此乃空性不作念。 彼由寂静而无扰， 由何处亦不生何物故， 无需于他处寻觅， 无有杂染不矫饰。 无有痛苦故无欲， 不执著生起故知足。 于何者不执为相故， 无有垢染亦无三时。 如是圣者实非有。 心性虚空藏， 为骤然之云所覆盖， 若未以智慧之风驱散， 如嘎夏匠之行径般， 欲除障而显法性故， 如水润湿之物， 如日为云之阴影， 极度遮蔽之时， 孩童不知其自性故， 于大云聚集之堆积， 以口之气息吹拂之， 如欲除云而显日光。 友伴们，当如是知晓彼等之行持自性。 如是听闻不颠倒而醒
English
Is the supreme abode of yoga, The immeasurable mountain caves are not man-made. Its very nature is immeasurable and uncreated, This is inherently a wondrous measure, Self-arising without action. The sphere of activity of Vajra speech is also, For the sake of the holy ones, speaking sweetly, Otherwise, idle chatter is not. All speech is certainty itself, Speaking frankly and not changing words, As one speaks, so one acts. Not speaking at all times, Whatever is spoken should be related to meaning. Except for occasions and necessities, It should not be done wantonly. Illustrating with examples for all, Everything is measured by measure. The yogi of uncreated nature, Is said to be the conduct of Vajra speech. The sphere of activity of Vajra mind is, Uncreated, unmoved, free from thought, Undistracted, not dull, clear and abiding. Not attached to desire, free from slander, Without taking or discarding, without attachment or aversion. Without concealment or adornment, not gain or loss, Free from bias, limitless, completely pure. Clearly divided, the path itself goes straight. Possessing the ability to transform poison into medicine and weapons, Clinging to the Vajra fortress and, Possessing the wish-fulfilling jewel of wisdom. Where does not change, what does not change? In this realm, one with all, Because it is manifest in whose mind, Completely beautiful and cautious, From that very power, having shame, Because there is self or no self in that, Completely endowed with all, Everything is determined by bliss, This is emptiness, not conceiving anything. That very peace is without disturbance, Because nothing arises from anywhere, There is no need to seek elsewhere, Without entanglement, not pretending. Without suffering, therefore without desire, Not clinging, arising, therefore content. Because one does not grasp at characteristics, Without stain and without the three times. Thus, the holy one is not existent. The very essence of mind, the heart of space, Covered and piled up by sudden clouds, If not scattered by the wind of wisdom, Like the actions of a potter, Wishing to clear away obscurations and reveal the nature of reality, Like something moistened by water, When the sun is greatly obscured by the shadow like clouds, Because children do not know its nature, To the heap of accumulated great clouds, Having blown with the breath of the mouth, It is like wishing to clear away the clouds and reveal the sunlight. Friends, know that those are the nature of such conduct. Thus, having heard, awakened without inversion.