Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 瑜伽地的灯，讲说之章第六十一。 瑜伽地的灯，讲说之章第六十一。 然后，楞伽的领主等卑微的圣者大菩萨们，完全提出了问题：唉，秘密主，特别是要成为上师，立下誓言的意图，如何才能完全知晓？如此请示之后，秘密主说道：唉，朋友们，特别是要成为上师，这很好！非常好！那个地是这样的，圣地的工匠们以瑜伽完全显现，名为灯的善妙安排是这样的：地和地的差别是：凡在此处完全没有的，以了知所知的差别，自证高低次第穷尽。例如，从国王的宝库中，大小方法意愿任何谁需要，以苦行内外差别，进入行门的事业方法中，高低技巧随意取舍。即使侍奉一个国王，珍宝若干种类也有差别，大方法九门各自运用。如果成为国王，那一切财富，是灌顶的主人。不居无为，如是性，所知在那之上没有的，凡以此技巧的差别，各自的入门全部运用。那的那个本身那一个，以技巧高低差别，地的地位有差别，智慧如是显现。凡在此处一切都是一个，见彼不同彼力故，例如生处莲花四瓣，地与解脱各自的门，一个显现多种那样。地与解脱任何那些，进入等修习地，一切的根本在此断绝故，一即是多完全没有。那是山和须弥山，以及周游和少年一样，见闻宣说的差别是，意义上是那样存在的。如果确定，一切法，安住的地就是心，以虚空一样的比喻，一切的地在此要知道。像这样谁知瑜伽士，精通道路的方法，迷路寻路得路者
English
Table of Contents Distribution. Search Options. Previous The Sixty-First Chapter, Explaining the Lamp of the Yoga Ground. Next The Sixty-First Chapter, Explaining the Lamp of the Yoga Ground. Then, the lesser noble great Bodhisattvas, such as the lord of Lanka, completely asked the question: Alas, Lord of Secrets, how can one fully know the intention of vowing to become a lama in particular? After they asked this, the Lord of Secrets said: Alas, friends, it is good to become special. Very good! That ground is like this, the lamp called 'completely appearing through the yoga of the holy ground makers' is well arranged like this: The difference between ground and ground is: Whatever is completely absent here, by the difference of cutting off the knowable, self-awareness is exhausted in high and low order. For example, from the king's treasury, whatever great or small method is desired by anyone, by the difference of inner and outer asceticism, in the method of entering the gate of practice, whatever is taken by high and low skill. Even if serving one king, there are some differences in various kinds of jewels, the nine gates of great methods are used separately. If one becomes a king, all those riches are the master of empowerment. Uninhabited, unconditioned, suchness, the knowable is not beyond that, whatever the difference of this skill, each entry is used in every way. That itself is one, by the difference of high and low skill, the position of the ground is different, wisdom appears in that way. Whatever is all one here, seeing that it is different, by that power, like the four petals of a lotus in a place of origin, the ground and liberation are separate gates, one appears in many ways like that. Whatever grounds and liberations, even if entering and practicing the ground, because the root of everything is cut off here, one is many, completely absent. That is like a mountain and Mount Sumeru, and wandering and youth, the difference of seeing and hearing is, in meaning, it exists like that. If it is certain, the ground of abiding of all phenomena is mind, with an example like the sky, all the grounds should be known here. Like this, whoever knows the yogi, is skilled in the methods of the path, one who loses the path, seeks the path, and finds the path.
Chinese
ས་，临近安乐易得成就。 何者所得，即于所得处安住，乃瑜伽行者的行持地。 一切地圆满汇聚为一，为了智慧上中下之分， 一亦显现为十种差别，为了何故而计数？ 这些是安住执持行持之地，以十一种相圆满。 于此变动不定之地，虚假细微行持与， 仪轨表相执持与信解，以及善好欲求之瑜伽五者， 伴随进入退出堕落，周遍轮转而不确定。 欲求思虑之瑜伽者，名为安住修习之地。 依凭之故，此为基础之地，最初具业之瑜伽者， 于学处行持与决定，以清净与不清净而行持。 奉命行事之业瑜伽者，名为安住行持之地。 于此重要行持之地，辨别大种之瑜伽士， 乃安住修习之地，复次我之诸地皆， 以断除修习结合之方式，施予善恶强大之力量。 于此学处相续之地，动摇与获得及稳固之暖相， 如是，大表相之动摇与，获得本身及稳固之， 六种瑜伽之相，学处十边皆已穷尽， 如月亮渐明一般，学处之智慧增长转变， 于义不惧，生起稀有之想，修习心之入行菩萨， 不堕恶趣，进入寂静处，彼亦生起诸障碍。 秘密门语之瑜伽与，行持相续之瑜伽与， 相状表相之瑜伽三者，名为安住修习之地。 于此福德宝藏之地，行持相续之瑜伽士， 信解清净与欲求之所，大威力智慧之所依处， 普遍骑乘于学处十边。 依凭之故，于此差别行处，呼出大气之瑜伽者， 执持大种与共同圆满，决定行持与珍贵行， 进入对境与结合明觉，七者即是圆满行， 于学处因果之十边，以串习之方式而结合。 从休息中见到一切，于不退转地没有串习，这些结合之基础虽一
English
Sa, near to ease, easily attained accomplishment. Whatever is attained, remains in that attained place, is the place of yogic conduct. All places completely gather into one, for the sake of wisdom's superior, middling, and inferior divisions, Even one appears as ten distinctions, for what reason is it counted? These are the places of abiding, holding, and practicing, perfected by eleven aspects. In this changeable and uncertain place, artificial subtle practices and, Ritualistic signs, holding and faith, and the five yogas of good aspiration, Accompanied by entering, exiting, and falling, revolving everywhere and uncertain. The yogi of aspiration and thought is called the place of abiding and training. Because of reliance, this is the ground of the base, the first yogi with karma, In learning conduct and certainty, practicing with purity and impurity. The karma yogi who abides by the command is called the place of abiding and practicing. In this important place of practice, the yogi who distinguishes the great elements, Is the place of abiding and training, and again, all my places, By the method of cutting, training, and combining, bestow great power of good and evil. In this place of continuous learning, the warmth of movement, attainment, and stability, Likewise, the great signs of movement and, attainment itself and stability, The six aspects of yoga, the ten boundaries of learning are exhausted, Like the moon gradually brightening, the wisdom of learning increases and transforms, Not fearing the meaning, giving rise to wonder, the Bodhisattva who enters the mind of training, Does not fall into evil destinies, enters the solitary place, obstacles also arise for him. The yoga of secret door speech and, the yoga of continuous practice and, The three yogas of signs and characteristics are called the place of abiding and training. In this place of the treasury of merit, the yogi of continuous practice, Faith is pure and the place of aspiration, the abode of great skill and wisdom, Universally riding on the ten boundaries of learning. Because of reliance, in this place of distinct going, the yogi who exhales great breath, Holding the great elements and complete together, definitely practicing and precious conduct, Entering the object and combining awareness, the seven are the complete going, In the ten boundaries of cause and effect of learning, combining in the manner of habituation. Seeing everything from rest, there is no habituation in the irreversible ground, these bases of combination, though one.
Chinese
各自不共的，从遮障中生起而计算，每一个智慧都会显现。因此在唯一的修学边际上，不退转等等大圆满，在那里的每一个真谛上，都会显现各自的功用生起，最终由自生而圆满。达到究竟和获得，以及不退转等等，依次有四种，梦境和影像，以及现量，根据情况而定，瑜伽金刚作预言，金刚金刚瑜伽士，被称为自身和地界，以及一切的净土中宣扬，从而产生殊胜的瑜伽。于此生起所缘的果实，成就的瑜伽，大瑜伽，圆满生起的瑜伽三种。成为胜者的意路，胜者之子嗣，胜者的王子继承血统，特别是功用圆满，对谁修持禅定。安住不动的此地，奇妙生起的嬉戏瑜伽，以及大集会聚集和功用大圆满，要知道这三种是圆满的，大手印是幻化。转轮圣王大国王，从见到的地方起有十六地，在圆满的地方是享受者。扩展法性此地，嬉戏庄严的瑜伽，以及大乐和明点中圆满，在这三种显现中，如果将境的意义与智慧结合，通过了知就一切圆满，是幻化的幻化之行。圆满总的行持此地，第十地是最后和最初的，是究竟圆满一切的分别念，在广阔虚空藏中，无云的太阳由百万照耀，无论显现什么都不是，在不生不灭的自性中，如何观看九种显现于此，扩展遍布无边际被波浪切断。这也是殊胜的差别，大自在的瑜伽，任运成就和广阔觉悟，三种圆满自生扩展。这些是瑜伽行持的地，有什么差别就显现什么差别，什么没有差别，那也就没有差别。功用高低瑜伽士，高低果位地行走。在此显现提问的殊胜，成为殊胜的楞伽之主，在此修持一切瑜伽，在此确定的十地根本，从谁的根本支分中。
English
Each unshared, arising from obscurations and being reckoned, each wisdom will appear. Therefore, on the single edge of learning, the Great Perfection such as non-retrogression, on each truth there, each function arising will appear, ultimately perfected by self-arising. Attaining the ultimate and obtaining, as well as non-retrogression, etc., there are four stages respectively: dreams and reflections, as well as direct perception, as appropriate. The yogi Vajra prophesies, Vajra Vajra yogi, being proclaimed as oneself and the earth realm, and in all the pure lands, thus producing the supreme yoga. In this arising of the fruit of the object of focus, accomplished yoga, great yoga, three yogas arising completely. Becoming the mind-path of the Victorious Ones, the offspring of the Victorious Ones, the prince of the Victorious Ones inheriting the lineage, especially the complete function, to whom meditation is applied. In this unchanging place of abiding, wondrously arising playful yoga, as well as the great assembly gathering and great function complete, know that these three are complete, the Great Seal is illusion. The great king, the Universal Monarch, from the place of seeing, there are sixteen grounds, in the place of completion is the enjoyer. Expanding the Dharma-nature, this ground, playful adornment yoga, as well as great bliss and complete in bindus, in these three appearances, if the meaning of the object is combined with wisdom, through knowing, everything is complete, it is the practice of illusion of illusion. Completing the general practice, this ground, the tenth ground is the last and the first, it is the conceptualization of ultimately completing everything, in the vast space of the essence of space, the cloudless sun is illuminated by a million, whatever appears is nothing, in the nature of non-arising and non-ceasing, how to view the nine appearances there, expanding and pervading without limit, cut off by waves. This is also due to the distinction of the holy ones, the yoga of the great self, spontaneously accomplished and vast awakening, three complete self-arising expansions. These are the grounds for practicing yoga, whatever distinction appears as a distinction, whatever has no distinction, that also has no distinction. The yogi of high and low function, travels the grounds of high and low status. Here appears the supreme of questions, becoming the lord of Lanka who is supreme, here practicing all yogas, here the root of the ten definite grounds, from whose root branches.
Chinese
十二和七十二都圆满了。因此，从地的差别来说，即使广大和数量众多，也应修习这瑜伽地。地和地的生起处，是阿赖耶一切的大地，谁能胜过这大地，就能在一瞬间超越诸地。朋友们，那些都应成为殊胜的差别。要知道这是发誓时完全思虑的。诸佛意趣汇集的大经中，开示瑜伽地之灯的章节，第六十一（品）。
English
Twelve and seventy-two are completed. Therefore, in terms of the distinctions of the ground, even if vast and numerous, this yoga ground should be cultivated. The ground and the source of the ground, is the ālaya, the great ground of all; whoever overcomes this great ground, will traverse all the grounds in an instant. Friends, those should become supreme distinctions. Know that this is fully considered when making a vow. The sixty-first chapter, which is the lamp of the yoga ground, from the great sutra that gathers the intentions of all Buddhas.