Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【处理错误】 [ { "chinese_translation": "目录 分发", "english_translation": "Table of Contents Distribution" }, { "original_tibetan": "འཚོལ་བཤེར་གདམས་ཀ", "chinese_translation": "搜索选项", "english_translation": "Search Options" }, { "english_translation": "previous Chapter Fifty-Nine on Following Yoga next" }, { "english_translation": "Chapter Fifty-Nine on Following Yoga" }, { "chinese_translation": "然后，楞伽之主等菩萨摩诃萨们，完全提出了问题： “圣秘密主，我们发誓要追随圣者们，我们该如何追随圣者们？我们该如何完全了解它？” 在他们这样完全提问之后，秘密主说道：“朋友们，是这样的，追随圣者们，就是遵循那些确定无疑的圣道。朋友们，什么是圣道呢？正如我曾经亲见亲闻，一位圣友确定无疑地宣说了，自性身是无有亲友的，它具备一切分别念，即常恒，断灭，生，灭，目标，贪欲，嗔恨，愚痴，我慢，嫉妒，五欲，杀生，不予取，邪淫，妄语，离间语，恶语，绮语，贪婪，害心，邪见。五无间罪，以及与之相近的五罪，四重罪，八邪行，以及食用死尸，粪便，小便，血，精液等等。要知道，确定无疑地行持这些，就是圣者们的圣道。” 当他这样确定无疑地宣说时，我对他说道：“唉！多么稀有奇妙的法！圆满佛陀的真实量之语中，为何会产生一切颠倒呢？” 在我想要这样请问时，圣友说道：“对于那些执着于颠倒的人，由于没有足够殊胜的方便，为了引导他们进入确定的意义，这是一种引导的方便。对于那些对邪见有坚定执着，不会进入正道反而会舍弃的人，如果用邪行的方便来引导他们，他们无疑会进入正道。为了用欺骗的方便来摄取他们，要用各种各样的意乐。", "english_translation": "Then, the bodhisattvas mahasattvas, such as the Lord of Lanka, completely asked the question: \"O Holy Lord of Secrets, we vow to follow the holy ones. How should we follow the holy ones? How should we fully understand it?\" After they had completely asked this, the Lord of Secrets said: \"Friends, it is like this: following the holy ones means following the holy path that is certainly known. Friends, what is the holy path? As I once saw and heard, a holy friend certainly declared that the nature body is without relatives, and it possesses all discriminations, namely, permanence, annihilation, birth, cessation, object, desire, hatred, delusion, pride, jealousy, the five desires, killing, taking what is not given, sexual misconduct, lying, slander, harsh speech, idle talk, greed, malice, and wrong view. The five heinous crimes, and the five sins close to them, the four heavy sins, the eight wrong actions, and the certain practice of eating corpses, feces, urine, blood, semen, and so on, should be known as the holy path of the holy ones.\" When he declared this with certainty, I said to him: \"Alas! How rare and wonderful is this Dharma! From the words of the perfect Buddha, the true measure, how can all perversions arise?\" As I desired to ask this, the holy friend said: \"For those who cling to perversions, because there are not enough excellent means, this is a means of guidance in order to lead them into the certain meaning. For those who have a firm attachment to wrong views, and who will not enter the right path but will abandon it, if they are led by the means of wrong conduct, they will undoubtedly enter the right path. In order to take them by the means of deception, one must use various kinds of inclinations.\"" } ] ============================================================
Chinese
将见解和行为都纳入其中，结合起来讲授依止和引导的方法。例如，对于行为不端的孩子们，父母会用恐吓的方式，让他们投入到工作之中，同样地，也要用慈爱来引导他们走向正道。再比如，有些人想要渡过河流到达彼岸，他们会依靠船夫而渡过，到达彼岸后就像抛弃船只一样。各种方法或方便之差别，虽然是依靠而引导的方法，但一旦获得了究竟的定解，就要像渡河后舍弃船只一样。因此，如果了解了真如，那么一切的一切，无论是什么，都必定会成为殊胜的道路，因此，这是道路中的捷径。说完这些后，他便不再说话，静静地坐着。诸位朋友，因此，如果进入了圣者们的殊胜道路，那么一切的一切，在一切方面，以一切方式，都会变得清晰、明了、不混杂、圆满。想要完全了解轮回的人，也应当了解这条道路。想要完全了解涅槃的人，也应当了解这条道路。此外，想要获得二十种大神通的人，也应当完全了解这条殊胜道路。想要摧毁八十种分别念之山的人，也应当完全了解这条殊胜道路。想要断绝九种堕落之门的人，也应当完全了解这条殊胜道路。如是等等无边的一切的一切，想要完全了解的人们，都应当了解这条殊胜的道路。心性本身就是殊胜的道路，就像天空中的鸟迹一样无迹可寻。没有恐惧和错误的殊胜道路，像这样确定的道路，为了让大家都能了解，用语言的道路来显现，那无法言说、远离语言对象的，它的自性本身，就是未被造作的真如。对于它，没有名字，却以名字来命名，从而产生了见与不见的差别。由此成为了行为的基础，为了通过言说而见到它，语言的道路从各种名相中，产生了无数的语言道路之门。由此断绝了殊胜的足迹，从谁的心中产生的教言，就像用灯来寻找宝藏一样，这捷径菩提殊胜道，如果随顺任何产生的事物，就会在轮回的轮转中流转。任何产生的事物，任何被阻止的
English
Combining views and practices, it is taught as a method of relying on and guiding. For example, parents use intimidation to make misbehaving children engage in work, similarly, they should be guided to the right path with love. Furthermore, like some who want to cross a river to the other shore, they cross by relying on boatmen, and once they reach the other shore, they abandon the boat. Although various methods or distinctions of means are methods of guiding by relying, once the ultimate certainty is attained, they should be abandoned like a boat after crossing the river. Therefore, if one understands Suchness, then everything, whatever it may be, will surely become a noble path, and therefore, it is a shortcut among paths. After saying this, he remained silent and sat quietly. O friends, therefore, if one enters the noble path of the holy ones, then everything, in every aspect, in every way, will become clear, distinct, unmixed, and complete. Those who wish to fully understand samsara should also understand this path. Those who wish to fully understand nirvana should also understand this path. Furthermore, those who wish to obtain the twenty great miracles should also fully understand this noble path. Those who wish to destroy the eighty mountains of conceptual thoughts should also fully understand this noble path. Those who wish to cut off the nine gates of downfall should also fully understand this noble path. Like that, limitless all of all, those who wish to fully understand, should understand this noble path. Mind itself is the noble path, like the path of birds in the sky, without any trace. The noble path without fear and error, this certain path like this, in order for everyone to understand, is shown by the path of words, that which is unspeakable, separated from the object of words, its own nature itself, is the unconditioned Suchness. For it, there is no name, but it is named with a name, thus creating the difference between seeing and not seeing. From this it becomes the basis of action, in order to see it through speech, the path of words, from various terms, produces countless gates of the path of words. From this, the noble footprints are cut off, the teachings that arise from whose heart, like searching for treasure with a lamp, this shortcut, noble Bodhi path, if one follows whatever arises, one will wander in the cycle of samsara. Whatever arises, whatever is prevented.
Chinese
无有生起的愚笨者， 将变成紧抓不放的黑暗之路。 凡是执取“这是”的唯一， 是分别名相的高山。 若断定为无有先后， 那即是无有断灭的边。 对于无为自性稍作动摇， 无论生灭如何产生， 从中产生、增长的任何事物， 都将因名相而增长变化， 无法寻得殊胜之道。 譬如有些孩童， 舍弃影子而寻求清净。 即使以产生影子的事物， 去寻找，也无法找到减少或增加的清净。 那事物原本就是那样， 在此处以各种痛苦， 乃至身体疲惫地寻找道路， 是无意义的魔业。 对于那事物，无论说什么， 都像是与虚空争论。 即使说出药物和诊疗， 也无法医治病患。 如果那事物不是那样， 言语之道就不是在说那事物。 在此处舍弃什么、寻求什么， 就像舍弃形体而寻求影子。 心性本身就是殊胜之道， 因此无明与智慧并非不同。 无分别在此道中是唯一的， 心性是各种各样的虚空， 因此各种各样的道路在此是唯一的。 譬如从一种黄金的材质中， 做出形状和颜色各异的物品， 因此它们各有不同的名称。 无论称为什么，在黄金的本质上是相同的。 同样，在心的自性中， 以见与不见的差别， 无论如何观察，都会那样显现。 即使显现，也无法看到与它不同的事物。 燃烧的灯盏的珍宝， 无论如何隐藏在恶劣的洞穴中， 由于它的自性自然显现， 光芒将在空中显现。 同样，心性是珍宝灯， 即使沉入恶劣的泥潭中， 由于自生自灭自然显现， 无为自性完全显现。 此心如同虚空一般， 周遍、空明、产生各种事物。 无论产生、感受、动摇、止息， 都将自性产生，自然止息。 总而言之，无论如何观察思考， 都会随着变化而显现万物的本性。 在无为不动摇的自性中， 产生各种因缘没有过失， 神变不会停止，没有恐惧。 如虚空的自性一般， 安住于心，不要散乱。 那是毫不费力的大义。 那即是过去、现在、未来一切， 诸佛生起的本性。
English
Pha. Constant cessation itself will become, The foolish one without arising, Will become the dark path of clinging. Whatever is grasped as "this," as one, Is a mountain of conceptual signs. If you cut off the extremes by saying there is no before or after, That is the extreme of annihilation. For a moment, in the unconditioned state, Whatever stirs, arises, and ceases, Whatever arises and increases from that, Will increase and change due to names, And the noble path will not be found. For example, some children, Abandon the shadow and seek purity. Even if they search with the very thing from which the shadow arises, They will not find purity that decreases or increases. That very thing is naturally like that from the beginning, Here, seeking the path with various sufferings, Even to the point of physical exhaustion, Is a meaningless act of demons. Whatever is spoken in words about that, Is like arguing with the sky. Even if medicine and diagnosis are spoken of, They will not benefit the assembly of the sick. If that very thing is not like that, The path of words is not speaking about that thing. Here, whatever is abandoned and whatever is sought, Is like abandoning form and seeking shadow. Mind itself is the noble path, Therefore, ignorance and wisdom are not different. Non-conceptuality is the one path here, Mind itself is the various space, Therefore, the various paths are one here. For example, from one substance of gold, Shapes and forms are made differently, Therefore, they are called by different names. Whatever is called, is one in the essence of gold. Likewise, in the nature of mind, With the difference of seeing and not seeing, However you look, it will appear that way. Even if it appears, nothing other than that is seen. The precious jewel of a burning lamp, No matter how it is hidden in a bad hole, Because its nature naturally appears, Its light will become clear in the sky. Likewise, mind itself is a precious lamp, Even if it sinks into the mud of a bad body, Because it is self-born, self-pacified, and naturally appears, The unconditioned nature is completely clear. This mind is like the sky, All-pervading, empty, clear, and arising with various things. Whatever arises, feels, moves, or ceases, Will naturally arise and naturally cease. In short, however you examine and think, Everything will appear as its essence changes. In the unconditioned, unwavering nature, Various causes arise without fault, Miracles do not cease, there is no fear. Like the nature of the sky, Rest your mind, just without distraction. That is the effortless great meaning. That itself is the essence from which all the Buddhas of the three times arise.
Chinese
它的意义存在于多少处？ 通过观看，在那上面变得熟悉， 获得道路，看见道路，温暖减弱， 通过意义，确定无疑地产生。 在不真实的事物上产生执着， 将会产生殊胜的菩提。 对于概念分别的诸法， 将会产生确定的智慧。 诸法都是如此这般， 没有那样看见，真是稀奇。 看见了那个，那个也很稀奇， 唉玛吙，会这样想。 没有看见那个，谁会喜欢？ 以勤奋成就的艰难辛苦， 寻找殊胜的道路，道路多么遥远。 即使那个意义产生，那个存在， 也不会获得那个道路。 获得殊胜者们的道路， 从殊胜本身才是殊胜的。 那个不是所依和影像相同， 寂止身和最终断灭二者不相同， 与学习的阶段不相同， 瑜伽士的心识和思虑的边际， 与什么相同，那个样子不相同。 因此，完全清净的大道， 因为是心识的秘密， 从一切见解中汇集， 通过知晓这个秘密的道路， 寻找的行为毫无意义， 仅仅通过看见这个道路， 在没有任何艰难勤奋的情况下， 通过一切一切的成就， 心识的秘密存在于何处？ 那个是殊胜的寂静处， 在最胜的大寂静处， 宣说了从一切见解中汇集。 那个是不可估量、无量宫殿中最殊胜的， 奇妙的如意宝珠如意室， 不是人为的，而是自然产生的，没有内外， 完全变成了内在。 哪里汇集了什么，不是集合， 对于那个，那个本身是最殊胜的集合， 因为汇集了一切法，所以没有产生。 不可估量的胜者们欢喜的最殊胜之处， 哪里是欲望享用的资具， 那个本身是伟大的资具， 如果知道了这个殊胜的资具， 就是一切资具的根本。 正在禅修不是禅修， 所思之物没有对境， 如果知道了这个殊胜的秘密道路， 这个就是殊胜的禅修道路。 所谓守护，没有守护的对境， 空性无生的秘密道路， 如果通过中间和边际的广大而知晓语句， 就是守护的殊胜秘密。 语句道路平等，言说平等，没有对境， 这个秘密在一切都是一体之上， 所谓平等，又在哪里会有剩余？ 从一切见解中汇集的自性平等， 什么是其他的苦行行为？ 对于那个，通过依止、嬉戏、享用那个， 一切都依止于此，进入于此， 苦行成为最殊胜的