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" }, { "chinese_translation": "上一页 进入神圣境界之章，第六十二。\t下一页", "english_translation": "previous Chapter Sixty-Two: Entering the Sacred Realm next" }, { "chinese_translation": "进入神圣境界之章，第六十二。", "english_translation": "Chapter Sixty-Two: Entering the Sacred Realm" }, { "chinese_translation": "然后，楞伽的主人等卑微和神圣者向秘密主提问： “秘密主啊，我们应该如何完全理解进入境界的誓言？” 在他们这样完全提问之后，秘密主完全说道：“朋友们，境界是这样的：凡是想要完全净化自己领域的人，就应该进入他们所想的那个境界本身，以及无边轮回的众生所出现的境界。这就像漂洗工匠一样，抓住要漂洗的布匹。无论在哪里开始工作，将它放在那里都是非常珍贵的。” 他这样说完之后，菩萨摩诃萨楞伽的主人这样说道：“秘密主，既然一切从一切方面来说本来就是佛，那么就没有必要现在才成佛，也没有必要将一切都与所想的境界联系起来，也没有什么可以成为慈悲的对象。那么，这里什么是慈悲的对象呢？谁是慈悲的对象呢？” 他这样说完之后，秘密主说道：“楞伽的主人，即使一切都已经是佛，没有什么可以成为慈悲的对象和所想的境界，但无论如何，也不应该以不超越法性的方式与任何事物相矛盾或冲突。做内在的意义本身就是伟大的誓言，因为本来就是佛，所以没有什么可做的就是伟大的慈悲。知道没有必要进入神圣的境界，就应该明白这本身就是进入了神圣境界的那个境界本身。楞伽的主人，就像这样：凡是住在神圣境界中的，比深奥还要深奥，为了彻底断定那个本身，秘密的四个境界与众生在一起，什么也不需要。那也是完全圆满的，即使没有行为，它的自性也是利他的，因此在这里应该利益什么呢？凡是与意义相矛盾的，以及由此产生的工具，乌龟……", "english_translation": "Then, the lord of Lanka and other inferior and sacred ones asked the Lord of Secrets: \"O Lord of Secrets, how should we fully understand the intention to vow to enter the realm?\" After they had fully inquired in this way, the Lord of Secrets fully spoke: \"O friends, the realm is like this: those who wish to fully purify their own field should enter that very realm which they contemplate, and the endless cycle of beings in which they arise. This is like dyers who grasp the cloth to be scoured. Wherever the work begins, it is very precious to apply it there.\" After he had spoken thus, the Bodhisattva Mahasattva, the lord of Lanka, spoke thus: \"O Lord of Secrets, since everything is enlightened from the very beginning in every way, there is no need to become enlightened now, nor to connect everything with the realm of contemplation, and there is nothing that can become an object of compassion. So, what is the object of compassion here? Who has become the object of compassion?\" After he had spoken thus, the Lord of Secrets spoke: \"O Lord of Lanka, even though everything is already enlightened, and there is nothing that can become an object of compassion or a realm of contemplation, nevertheless, in whatever way, one should not contradict or conflict with anything in a way that does not transcend the nature of reality. Doing the inner meaning itself is a great vow, and since one is enlightened from the very beginning, not having anything to do is great compassion. Knowing that there is no need to enter the sacred realm, one should understand that this itself is entering that very realm of the sacred contemplation. O Lord of Lanka, it is like this: whoever dwells in the sacred contemplation is deeper than the deep, and in order to thoroughly determine that very thing, the four secret realms do not rely on anything together with beings. That which is also completely perfect, even if there is no action, its own nature is beneficial to others, so what should be benefited here? Whatever contradicts the meaning, and the tools that arise from it, the turtle..." } ] ============================================================
Chinese
如球体降临般，因无边无际而应旋转。 为何一切瑜伽士，不从殊胜瑜伽本身而来？ 若依凭何者的力量，则与殊胜之义相违背， 与其不符之危险甚大。 若彼于此生起，则彼于怙主尊前无有彼。 若未把握彼，则绳索断裂。 何者为何者而转变，乃至微细之微细， 一切一切如是，以殷重之心欢喜而行。 乞丐与喜好乞讨者，以乞讨为生的行止等， 分作部、组、群，作为悲悯蕴藏之田。 药、谷物、草木等，以及成为精华之最胜者， 或磨成粉末，投入江河或任何大湖中， 无执地布施。 于何者之所依处承诺，疗愈疾病、学习、行持、禅修之僧房， 建立并作为最胜之住所，行时轮之供养。 于何者生起殊胜之圣教，作为语之佛塔，一切之所依， 以言说、承侍、恭敬、住所，行广大宽阔之道。 何者之殊胜增长，如是决定之殊胜者， 说、布施、教导、引导，彼之智慧将成无量。 以串习与令串习，为令何者清净之故， 于众多思虑之境，修习彼境之技艺。 善转殊胜之法轮，修习自续，观察殊胜之智慧。 消除道路、街巷、小路，一切不适之损害， 转无量悲悯之法轮，布施之法轮永不断绝。 于水、土、虚空，或火，或如是之风， 身舍利、骨灰、舍利等，作为开创之大事业轮。 作无间断回遮者，身心相续之尘垢， 于圣者云聚之宫殿，以如尘之身忏悔供养之心。 焚烧令诸佛欢喜之业木，从大方便结合之道， 行四种火之最胜事业，以此即是无间断之回遮。 慈悲生起之坛城，无论如何串习皆应殷重。 如是等之根本，不作无意义之事，一切舍弃， 生起殷重之军团大军，如是事业之五等。
English
Like a sphere descending, it should be rotated because it is boundless. Why do all yogis not come from the supreme yoga itself? If by the power of what, it would contradict the meaning of the supreme, And great danger would arise from disagreeing with it. If that arises in this, then that is not in the presence of the protector. If that is not grasped, the rope is cut. What transforms for whom, even the finest of the fine, Everything, everything as it is, should be done with joy and diligence. Beggars and those who delight in begging, the conduct of life that lives on begging, Divided into groups, teams, and ranks, make it a field where compassion is stored. Medicines, grains, and herbs, and those that have become the best of essences, Whether ground or made into flour, throw them into rivers or any great lake, And give alms without attachment. Having vowed to rely on what, healing diseases, learning, practice, meditation monasteries, Establish and make it the supreme abode, perform the Kalachakra offering. Where the supreme teachings arise, as a stupa of speech, the support of all, Through speech, service, reverence, and abode, create vast and wide paths. Whose supreme increases, such determined supreme ones, Speak, give, teach, or guide, their wisdom will become immeasurable. By habituating and causing habituation, for the sake of purifying what, In many objects of thought, practice the skills of that object. Turn the supreme wheel of Dharma well, practice the continuum, observe the supreme wisdom. Eliminate roads, streets, alleys, all unpleasant harms, Turn the wheel of immeasurable compassion, the wheel of giving is never cut off. In water, earth, or sky, or fire, or likewise the winds, Body relics, ashes, relics, etc., make it a great wheel of initiating activities. Making uninterrupted reversal, the dust of body and mind continuum, In the palace of the assembly of noble clouds, with a body like dust, confess the mind of offering. Burning the wood of actions that please the Victorious Ones, from the path of great skillful union, Perform the supreme activity of the four fires, by this is the uninterrupted reversal. The mandala where compassion arises, no matter how habituated, should be diligent. Such roots and so on, do not do meaningless things, abandon everything, Generate a great army of diligent assembly, such as the five of actions.
Chinese
上一页 进入神圣处所品第六十二。 下一页
English
pa. It is not practiced elsewhere, but the sole meaningful yogi, practices in order to tame the continuum, and if the ability is weak and not possessed, then dedicate all the vast accumulated merits, enumerate the meaning accumulated here, utter an earnest cry, and stir up the ability, like the sun rising, a river, and the reflection of the moon, cherish the arising of the power of nature. Therefore, even small things should be transformed into sacred meaning. Whether grasped or ungrasped here, all things such as स्थिर (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and wavering, if the mind is placed in suchness, that is great compassion. The lord of Lanka is like that, entering from where there is no entry, in the manner of having no place, entering a place is sacred. After saying this, the bodhisattvas of inferior bodies, such as the lord of Lanka, in whose continuum, the sacred certainty of entering a place was obtained. The great sutra in which the intentions of all the Buddhas are gathered, the sixty-second chapter, Entering the Sacred Place, is complete. previous Entering the Sacred Place, the sixty-second chapter. next