Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha 数字图书馆 藏文 目录 分发。 搜索选项 上一页 瑜伽之眼灯论 第六十品 下一页 瑜伽之眼灯论 第六十品 此后，楞伽的统治者等友好的勇士们，向秘密主询问。 秘密主啊，我们如何完全了解在此点燃宝光灯的誓言的意图？ 这样询问之后，秘密主说道： 朋友们，宝光是光的来源。即使是分散的风也无法吹灭它，它唯一的作用是驱散黑暗，因此被称为灯。 就像太阳的精华或宝灯没有黑暗的基础一样，了解的自性也没有不了解的基础。 此外，当神圣的灯熄灭时，一切的唯一真如会以不同的方式显现，例如：黑暗的知识，奇特的知识，孩童的知识，偏颇的理性知识，区分边与中心的知识，以及神圣本身的知识。 朋友们，所谓的黑暗知识，就是从这个（真如）中颠倒认识的知识。 邪见的知识是说差异并执着于二元对立的知识。 孩童们的知识是说不存在，却又认为一切都存在。 就像从微尘到由旬的刹那，劫、星辰、日月，山、轮围、有情众生的身体，心、寿命、受用之量，时间、处所、生灭的体性，在一切差别和细微之处，摧毁后说不存在，却又认为存在。 因为信心小，所以不是那样。 凡在此的瑜伽行者的理性，这一切都仅在此处，显现为无实有的名相。 那就是未被造作的真如。 因为存在，所以认为法身是常恒的。 能够确定的瑜伽行者，对于那些如幻的体性，因为显现而做世俗的行事。 没有确定的差别。 有些人这样确定，除了那个之外，没有其他的。 那就是因为无实有。
English
Nitartha Digital Library Tibetan Table of Contents Distribution. Search Options previous The Sixtieth Chapter, Showing the Lamp of the Eye of Yoga next The Sixtieth Chapter, Showing the Lamp of the Eye of Yoga Then, again, the friendly heroes, such as the lord of Lanka, completely questioned the Lord of Secrets. O Lord of Secrets, how do we fully understand the intention of vowing to kindle the jewel-burning lamp here? After questioning in this way, the Lord of Secrets said: O friends, the jewel-burning one is the source of light. Even a collection of scattered winds cannot extinguish it, and it only dispels darkness, therefore it is called a lamp. It is indeed the knowledge that dispels unknowing. Just as there is no basis for darkness in the essence of the sun or a jewel lamp, there is no basis for unknowing in the nature of knowing. Moreover, when the sacred lamp is extinguished, the one suchness of all will appear in different ways, such as: the knowledge of darkness, the knowledge of wonder, the knowledge of children, the knowledge of biased reasoning, the knowledge of distinguishing between extremes and the center, and the knowledge of sacredness itself. O friends, the knowledge of darkness is the knowledge that knows perversely from this (suchness). The knowledge of wrong belief is the knowledge that speaks of differences and clings to duality. The knowledge of children is like this: saying that there is nothing, yet believing that everything exists. It is like this: from dust to yojana in an instant, kalpas, stars, sun and moon, mountains, surroundings, the bodies of sentient beings, mind, life, the measure of enjoyment, time, place, the nature of destruction and decay, in all differences and distinctions, destroying and saying there is nothing, yet believing there is. Because faith is small, it is not like that. Whatever yogic reasoning is here, all of this is only here, appearing as unreal appearances. That itself is the unconditioned suchness. Because it exists, it is believed that the Dharmakaya is eternal. The yogis who can ascertain, for those illusory natures, because of appearance, perform mundane activities. There is no definite distinction. Some ascertain it in that way, there is nothing else besides that. That itself is because of unreality.
Chinese
没有成为殊胜的自性。因为有些人没有领会。那种显现无论在哪里都可以。极微之土是遍知一切的。不像幻术师那样存在。什么是殊胜中的殊胜？法性本自成佛。如果不是那样，就会颠倒见解。说本自成佛，只不过是名言而已。本自宣说，是言辞的途径。对于远离二种名言的，不应安立增益和诽谤的言辞。宣说的名言，超越了言辞的途径。这个虚空是有还是没有，愚人们会争论。智者们不是那样。对于争论那个，感到非常奇怪。同样，这个真如是有还是没有，孩子们会争论。有些人不是那样。争论只是扰乱智慧。像这样显现的一切法，本来或者任运成佛。不会从非变成是。在自性之真如中，说是有和没有有什么用？这个虚空是没有的，不了解的人会臆想。了解的人本来也不会臆想。不臆想为非，不说言辞。在因和业以及种类上，特征、决定、自性和果、目的各自产生。像这样，在这里，什么是因？自生之本体，具有思辨。哪些在哪些中产生？这两个本身就是因。从什么产生什么不是什么有多少？差别、细微、不同。决定、进入、关联、结合。执持那个，不颠倒。显现、意义、意欲相关联。种类有两种，意义如实。对一切都确定。那个不混杂，完全圆满。无实、不思、圆满。各自不同，不可思议。不混杂，那样如实地做。在这里不颠倒，完全通达，是殊胜的。从一切不愚昧，一切都清晰。对于什么没有阻碍，没有障碍。进入一切，什么断除无明。产生是周遍一切的自性。什么产生，什么的风进入？智者的无量智慧。对于什么颠倒，那个就是好的。因为那个是殊胜的。以明亮的目标灯，应当照见那个。不了解灯的光明，所见的一切都被黑暗遮蔽。什么也不会显现，如同盲人的大城市。
English
It is not the very state of being supreme. Because some have not grasped it. That appearance is fine anywhere. The finest particle of earth knows all aspects. It is not existent like an illusionist. What is the supreme of the supreme? The nature of reality is primordially enlightened. If it is not so, it would reverse the view. Saying 'primordially enlightened' is merely a verbal expression. Primordially speaking is the path of words. For that which is free from two names, one should not impose words of exaggeration or slander. The expression of speech transcends the path of words. Whether this sky is existent or non-existent, fools will argue. The wise are not like that. It is very strange to argue about that. Likewise, whether this suchness is existent or non-existent, children will argue. Those who are beings are not like that. Arguing is merely corrupting wisdom. Like this, all phenomena that appear, are primordially or spontaneously enlightened. It does not become 'is' from 'is not'. In the very suchness of the essence, what is the use of saying 'is' and 'is not'? That this sky is non-existent, those who do not know will imagine. Those who know will not imagine it from the beginning. Not imagining it as non-existent, they do not speak words. In cause, action, and categories, characteristics, certainty, essence, and result, purpose, each arises individually. Like this, here, what is the cause? The self-arisen itself, with contemplation. Which arise in which? These two themselves are the cause. How many are what is and what is not from what? Differences, subtleties, distinctions. Determination, entry, connection, combination. Holding that, not reversed. Manifestation, meaning, desire are related. Categories are of two kinds, meaning is as it is. It is to ascertain everything. That itself is unmixed, completely perfect. Non-existent, non-thought, completely perfect. Separate, distinct, inconceivable. Unmixed, it does so as it is. Whatever is not reversed here, fully comprehended, is the ultimate itself. From all non-ignorance, everything is clear. For what is unceasing, there is no obstruction. Entering all, what cuts off ignorance. Arising is the very nature of being all-pervasive. What arises, what wind enters? The immeasurable wisdom of the wise. For what is reversed, that itself is good. Because that is the ultimate. With the lamp of clear aim, one should look at that itself. Not knowing the light of the lamp, all that is to be seen is obscured by darkness. Nothing will appear, like a great city of the blind.
Chinese
将要前往。凡是点燃的明灯，以光明驱散众生的黑暗，无谬无误的真如，明灯将能照见目标。因此，殊胜的善友们，珍贵的明灯燃烧之火，不应与黑暗的景象混淆，那样怎能辨认出黄金呢？善友们，应当将这些殊胜的明灯点燃，应当知晓这是经过深思熟虑的殊胜之意。诸佛意趣汇集的大经中，瑜伽之眼明灯开示品第六十品完。
English
Will go to. Whatever lamp is lit, dispelling the darkness of all beings with light, the unerring and unadulterated Suchness, the lamp will be able to see the target. Therefore, noble friends, the precious fire of the burning lamp, should not be confused with the dark appearance, how can one recognize gold then? Friends, these noble lamps should be lit, it should be known that this is the well-considered noble intention. The sixtieth chapter, Showing the Lamp of the Eye of Yoga, from the Great Sutra that Gathers the Intentions of All Buddhas, is completed.