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" }, { "original_tibetan": "previous", "chinese_translation": "上一页", "english_translation": "previous" }, { "chinese_translation": "第六十三章，名为近喻品", "english_translation": "Chapter Sixty-Three, called 'Illustrations'" }, { "original_tibetan": "next", "chinese_translation": "下一页", "english_translation": "next" }, { "chinese_translation": "第六十三章，名为近喻品", "english_translation": "Chapter Sixty-Three, called 'Illustrations'" }, { "chinese_translation": "此后，楞伽之主等下劣菩萨们，向秘密主完全询问了关于譬喻的问题。“秘密主啊，您曾承诺要检验镜子，如何才能完全检验呢？”他们这样问道。秘密主回答说：“朋友们，用什么来譬喻什么才能知晓的镜子是这样的：显现、考察、生起，不执著、生显清净，住生一致十种相。幻术、阳焰、水中月，梦境、声响、眼翳，火轮、乾闼婆城，化身、影像、镜子这十种，作为一致的十种目标来设立譬喻。事物虽不存在，却显现为事物。能够显现为事物的例子。如幻术的自性，任何人的努力，以及药物和咒语的结合，都能使感官迷惑，显现出各种各样的东西。其中没有来去的实体。同样，秘密的自性也是，从无因生起的结合中，如何显现生起而无自性。此处阳焰的自性是，在毁灭生起摇动的时候，从这个和那个的自性中，被痛苦折磨的孩子们的意识，即使反复设定水的意识，也无法成为满足的原因。同样，它的差别也是，在完全的自性空性中，安立了名称、相状和名字。它本身是空性，因此无法指定它。此处水中的月亮是，无遮蔽的天空中升起的月亮，显现在清澈的水中。其中没有可考察的实体。同样，在没有任何安排的情况下，它本身从天空中显现出来。此处显现的就是它本身，它本身没有实体，脱离了执著和分别。如梦境的自性，当某人被睡眠压迫时，在片刻、一会儿、短暂的时间里，以及在多少年里，都会显现出体验到各种各样的苦乐。当他醒来时，什么也无法指定。在空性中，什么也没有，无论如何运用行为的差别，都不会执著于行为。", "english_translation": "Then, the lesser Bodhisattvas, such as the Lord of Lanka, completely inquired of the Lord of Secrets about the question of illustrations. \"O Lord of Secrets, you have promised to examine the mirror, how should it be fully examined?\" Thus they asked. The Lord of Secrets said, \"O friends, this is how the mirror by which one knows what is illustrated by what: Appearance, examination, arising, non-attachment, arising appearance purity, abiding arising agreement, ten aspects. Illusion, mirage, moon in water, dream, echo, eye disease, firebrand, city of gandharvas, emanation, reflection, mirror, these ten are established as ten concordant aims for illustration. Although things do not exist, they appear as things. An example of being able to appear as things. Like the nature of illusion, from the effort of any person, and the combination of medicine and mantras, the senses are bewildered and all sorts of things appear. There is no entity of going and coming in it. Likewise, the nature of secrecy is also, from the combination of arising from no cause, how does it appear to arise without nature? Here, the nature of a mirage is, at the time of destruction, arising, and shaking, from the nature of this and that, by the consciousness of tormented children, even if the consciousness of water is repeatedly set, it will not become a cause of satisfaction. Likewise, its difference is also, in the complete emptiness of nature, names, signs, and names are designated. It itself is emptiness, therefore it cannot be specified. Here, the moon in the water is, the moon rising in the unobstructed sky, appearing in the clear water. There is no entity to be examined in it. Likewise, without any arrangement, it itself appears from the sky. Here, what appears is itself, it itself has no entity, free from attachment and discrimination. Like the nature of a dream, when someone is oppressed by sleep, in a moment, a while, a short time, and in as many years, it appears that various kinds of happiness and suffering are experienced. When he wakes up, nothing can be specified. In emptiness, there is nothing, no matter how the difference of action is applied, one is not attached to action as it is." } ] ============================================================
Chinese
因此，如果考察，则远离一切对境。 声响影像生起之自性，以声响为缘于自身处所，如是这般声响影像生起。 其本身即是无而生起。秘密真言秘密之加持，为了何者无而生起，于一无所有中生起一切。 无有之事物，显现为假立执着所见。于此处眼花之自性，如眼病者所见之物，仅于错乱之面上显现。 如何显现亦无有。远离戏论自性之空性中，显现何种神变之相，仅显现为神变本身。 彼等显现亦无有。从水与虚空和雾中，生起水泡云团之各异。 以自生自灭之自性，水即是虚空而清净。显现与不显现有多少，一切一切皆从中，如其自生自灭般，确定为清净本身。 寻香处彼处无有定，彼之形体于何处生，城市亦如是生起。 生起本身不于彼处考察。如是之如是性，安住安住于何处安住，彼处显现无量大殿。 显现如是不存在。如何化现之自性，从无生一中生起众多。 所生起显现如轮之相续，显现之生起相续不间断。从不平等平等之自性中，如其所是般生起。 于此处生起相续不间断，于彼无有穷尽无有增长。于此处所显现之影像，从面容与面容生起和雾中，依赖而如是生起影像。 其本身与彼二者无有差别。于此处因果各别，因即是果，彼即是因。 因此于彼无有彼二者，如是性也，彼即是也。因此有多少之法，以如是性而为一，无论如何显现无论生起何者，不从动摇中生起显现。 甚深秘密殊胜此，如于虚空思索般，难以测度。不具瑜伽者若思索，以考察不能证悟。 譬如太阳之精华，若以眼根善加考察，不能了知精华为何，光芒炽盛使眼昏花。 如是孩童智慧浅薄者，无论如何考察精华之义，秘密
English
Therefore, if examined, it is free from all objects. The nature of the arising of sound and image, with sound as the condition in its own place, Thus, in this way, sound and image arise. That itself is arising from nothing. The blessings of secret mantras, for the sake of which arising from nothing occurs, Everything arises from nothing. Non-existent things appear to be seen as fabricated attachments. Here, the nature of eye-deceiving, like objects appearing to someone with an eye disease, Only appears on the face of delusion. How it appears, there is nothing. From the emptiness of the nature free from elaboration, whatever miraculous forms appear, Only appear as miracles themselves. Those appearances are nothing. From water, sky, and mist, different bubbles and clouds arise. With the nature of self-arising and self-pacifying, water itself is purified as the sky itself. How many appearances and non-appearances there are, all of them are from that itself, Just as they are self-arising and self-pacifying, they are determined to be purity itself. The abode of the Gandharvas is uncertain, wherever its form arises, That city also arises in the same way. In the arising itself, do not examine there. The suchness of what is, where the abiding abides, There appears an immeasurable great mansion. Such an appearance does not exist. How the nature of emanation is, from one arising from nothing, many arise. Whatever arises appears like a continuous wheel, the continuous arising of appearances does not cease. From the nature of unequal and equal, as it is, it arises. Here, the continuous arising does not cease, there is no exhaustion and no increase in it. Here, whatever image appears, from face and face arising and mist, Depending on it, the image arises in the same way. That itself and those two are not different. Here, cause and effect are separate, the cause itself is the effect, that itself is the cause. Therefore, in that, there are not those two, it is suchness, it is that alone. Therefore, since all phenomena are one in suchness, however it appears, whatever arises, There is no arising appearance from the unmoving. This profound secret and sacred thing, Like thinking about the sky, is difficult to fathom. Whoever without yoga thinks about it, By examination, it will not be realized. For example, the essence of the sun, If examined well by the eye sense, one will not understand what the essence is, But the blazing light will dazzle the eyes. Likewise, a child with weak intelligence, No matter how he examines the meaning of the essence, the secret
Chinese
不見其精髓！ 愚笨孩童隨意取勝。 因此，這殊勝的秘密， 雖不能以譬喻知曉， 然為譬喻何者愚昧之故， 僅為瑜伽士略示一二。 此不可思議之法性， 離於思維，如是安住。 此不可思議安住之法， 我未曾向孩童們展示。 超越言說譬喻之故， 如何能指示「此」為何物？ 以「無」指示，亦不可得目標， 無目標之法，無有言辭之路。 諸法皆如虛空， 虛空亦無有相。 如虛空之中邊不可得， 諸法亦離邊中界限。 虛空以何名稱言說， 言說之本身即是事物。 雖以名詞言說其名， 然虛空本身不增不減。 於此不可思議者，所言說為何？ 言說之本身即是分別念。 無論如何言說分別念， 於彼二取不增不減。 於此執著二元對立者， 以及分別中邊者，皆是錯誤。 「平等」之名詞， 亦從二元與分別中邊而來。 唉呀！此乃唯一之法友， 一切皆無離於彼， 此二元從此皆是分別念。 一切皆應如此確定。 朋友們，應知彼等乃是觀察明鏡，應當確定地商議殊勝之意。 如是說已，楞伽之主等下劣身之菩薩們，皆得如實安住。 諸佛意趣匯集之大經中，名為「近喻品」之章節，第六十三品完畢。
English
Its essence is not seen! Foolish children win arbitrarily. Therefore, this supreme secret, Although it cannot be known by metaphors, Yet, for the sake of metaphorizing the assembly of ignorance, It is just a direction for the yogis. This nature of reality, which is beyond thought, Is placed as it is, apart from thought. This dharma of unthinkingly abiding, what is it? I have not shown it to the children. Because it is beyond expression and metaphor, how can it be shown as "this"? The object of showing with "non-existence" is not found. In the dharma of non-objectification, there is no path of words. All dharmas are like the sky, And the sky also has no characteristics. Just as the middle and edge of the sky are not objectified, All dharmas are free from edge, middle, and boundary. Whatever name expresses the sky, That expression itself is the entity. Although its term is expressed as a name, It does not increase or decrease in that sky. Whatever is expressed as non-conceptual here, That expression itself is conceptual thought. No matter what is said about conceptual thought, Non-duality does not increase or decrease in it. Whoever here desires duality, And separates the middle and edge, all are mistaken. The term called "equality" Also comes from duality and the separation of middle and edge. Alas! This is the one Dharma friend, Although all are not apart from it, This duality is henceforth conceptual thought. Let all be certain in this way. Friends, know that they are to examine the mirror, and it should be known that the supreme intention is definitely discussed. Having spoken thus, the bodhisattvas of inferior bodies, such as the lord of Lanka, became truly established. The chapter called "Approximating Metaphors" from the Great Sutra, which gathers the intentions of all Buddhas, the sixty-third chapter is complete.