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 自生甘露品第六十五 下一页", "english_translation": "previous The Sixty-Fifth Chapter, Spontaneous Nectar next" }, { "chinese_translation": "自生甘露品第六十五", "english_translation": "The Sixty-Fifth Chapter, Spontaneous Nectar" }, { "chinese_translation": "此后，楞伽王又向秘密主询问。 秘密主啊，您承诺要治愈疾病，如何才能完全理解这个意图？ 这样询问之后，秘密主说道： 楞伽王，应该这样治疗三个城市的病人。 应该精通疾病的根源。 应该努力于净化疾病的方法。 应该依止殊胜的医生们。 应该混合和传播殊胜的解药。 应该精通药物的配制。 应该守护药物的途径。 不应该离开病人的群体。 应该切断疾病的延续。 应该成为疾病的解药。 楞伽王，那三个城市是不可见的城市，完全可见的城市，和部分可见的城市。 疾病的根源是从巨大的黑暗中产生的痛苦。 净化疾病的方法是将药物与医生结合。 殊胜的医生是殊胜的善知识。 殊胜的解药是止和观。 配制药物是将它们结合在一起。 宣说药物的途径是不偏离真如。 不离开病人的群体是不厌倦轮回。 应该切断疾病的延续是确定一切都在真如中。 成为疾病的解药是完全从轮回中解脱。 楞伽王，那又是谁呢？ 当我看到和听到的时候， 众生的殊胜善知识， 在调伏墓地主的时候， 世间的主尊们都聚集在一起， 将他们安排在儿子的行列中。 在大多数的聚会中， 在那个集会上聚集的， 因为因缘而形成的邪见者， 极大行持药物的苦行， 黑色的仙人卡拉， 在那里祈求意义。 伟大的药王您， 持有摧毁毒药的药物坛城。 因为您是所有疾病的敌人， 请平息痛苦的疾病。 从那样的祈求中， 伟大的药王， 对那位仙人", "english_translation": "Then, the Lord of Lanka again asked the Lord of Secrets. O Lord of Secrets, how can one fully understand the intention of vowing to cure diseases? After asking this, the Lord of Secrets said: Lord of Lanka, one should cure the patients of the three cities in this way. One should be skilled in the root of the disease. One should strive in the method of purifying the disease. One should rely on the noble doctors. One should mix and spread the noble antidotes. One should be skilled in compounding medicines. One should guard the path of medicine. One should not be separated from the assembly of patients. One should cut off the continuity of the disease. One should become an antidote to the disease. Lord of Lanka, those three cities are the invisible city, the fully visible city, and the partially visible city. The root of the disease is the pain that arises from the great darkness. The method of purifying the disease is to combine medicine and doctor. The noble doctor is the noble spiritual friend. The noble antidote is shamatha and vipashyana. Compounding medicine is combining them into that very thing. Speaking of the path of medicine is not deviating from Suchness. Not separating from the assembly of patients is not being weary of samsara. Cutting off the continuity of the disease is ascertaining everything in Suchness. Becoming an antidote to the disease is completely liberating from samsara. Lord of Lanka, who is that again? At a time when I saw and heard, The noble spiritual friend of all, When taming the Lord of the Cemetery, All the lords of the world gathered, Arranging them in the ranks of sons. From the majority of the assemblies, In that assembly that had gathered, The heretics who had arisen from karma, Greatly practicing the asceticism of medicine, The black sage Kala, Approached there and requested the meaning. Great supreme king of medicine, You who hold the mandala of medicine that destroys poison, Because you have become the enemy of all diseases, Please pacify the diseases of pain. From that request, The great supreme king of medicine, To that sage" } ] ============================================================
Chinese
如此思量之后，先前所说的聚合之语，在三界饮食之中，三有众生大毒者，三时诸佛药调和，自生甘露之坛城圆满。如是确定所说之后，黑卡拉请问：从自性显现之身中，生起五种大用具，乃是消除五毒之甘露，是贤者们的殊胜之药。如是确定希求之后，圣医如此说道：自生本来清净，与八千脉络调和之药，五部之五誓物，五智圆满成就之物，为了聚集五部之众生，是消除五毒之殊胜甘露。如是说完之后便不再说话而安住。之后黑卡拉又请问：从自身所生，非从他生，仅是清净与污垢的穷尽，八根与千枝，二者结合五清净则会圆满。如是祈请希求之后，聚集于彼处的眷属之子，具慧方便的您，请说解脱执着的此方法。后来的五种物质的漏，从地水火风空和食物界的，相续之因所生，因此，非从自身所生，乃是从他所生。圣友如此说后，黑卡拉又说：如果真是那样，既然已经是相违的，那么所谓的自生自生之法，从何处能够获得呢？如是提问之后，圣者亲自回答：不依赖因和缘，如果有什么产生的法，非从他生，没有作者，此法即被认为是自生。如是说后，黑卡拉回答说：舍弃也不能舍弃，从我恒常产生的法，非从他生，没有因果，此法是什么？是自生。对此，他如此说道：不可舍弃和接受的法，在一切时间和形态中，如果适合无有聚集和分离地安住，那么生起之流断绝，则彼之流也断绝。对此，黑卡拉再次回答说：因为是甘露，所以能各自进行自己的事业，在世间能利益，能做到者被称为药。
English
Having contemplated thus, the previously spoken words of assembly, within the food of the three realms, the great poisonous beings of the three existences, by mixing the medicine of the Buddhas of the three times, the mandala of self-arisen nectar is perfected. After definitely speaking thus, Black Kala inquired: From this body of self-nature's appearance, the five great implements arise, which are the nectar that eliminates the five poisons, the supreme medicine of the sages. After definitely desiring thus, the holy physician spoke thus: Self-arisen, pure from the beginning, the medicine combined with eight thousand channels, the substance of the five families and five vows, the substance of the five wisdoms perfected, for the sake of gathering all sentient beings of the five lineages, it is the supreme nectar that eliminates the five poisons. Having spoken thus, he remained silent. Then Black Kala again inquired: Born from oneself, not born from another, merely the exhaustion of purity and impurity, eight roots and a thousand branches, the combination of the two will perfect the five purities. After requesting thus, the son of the assembly gathered there, you who possess wisdom and skillful means, please speak of this method of liberating attachment. The later leakage of the five substances, from the elements and the food realm, born from the cause of continuity, therefore, not born from oneself, but born from another. After the holy friend spoke thus, Black Kala spoke again: If it is really so, since it is already contradictory, then from where can the so-called self-arisen self-arisen dharma be obtained? After asking thus, the holy one himself replied: Without relying on cause and condition, if there is any dharma that arises, not born from another, without a maker, that dharma is considered self-arisen. After speaking thus, Black Kala replied: Abandoning cannot abandon, the dharma that constantly arises from me, not born from another, without cause and effect, what is that dharma? It is self-arisen. To this, he said thus: The dharma that cannot be abandoned and accepted, in all times and forms, if it is suitable to abide without gathering and separation, then if the stream of arising is cut off, then that stream is also cut off. To this, Black Kala replied again: Because it is nectar, it can perform its own actions separately, in the world it can benefit, whoever can do it is called medicine.
Chinese
在此处是这样说的： 殊胜的友伴如此回答： 甘露之名是这样说的， 甘露之作用有二种： 若能治病起死回生， 此二者相符亦不具。 如是说后，黑色的卡拉如此回答： 往昔无数的胜者们， 主要实行这五种苦行， 因持有神圣的誓言， 故被称为往昔的誓言。 对此，殊胜者如此说道： 若确定是佛的誓言， 从一开始直至圆满， 必须具备不离此誓言， 若断绝了漏，则分离相违。 对此，卡拉如此说道： 我恒常不变的缘故， 此漏也是恒常的， 从一切时处都不分离， 穷尽而分离怎么会有？ 对此，殊胜者如此说道： 内外一切的诸漏， 全部全部都穷尽了， 如地和解脱之业等， 何须说一切显现漏道尽？ 对此，卡拉如此说道： 如果真是那样的话， 既然已经是相违的了， 所有承诺平等者们， 难道不会与平等相违吗？ 对此，殊胜者如此说道： 于一切不混杂不了解， 信任善良的言辞， 承诺一切皆善良者， 将变成黑暗的生源。 纵然一切圆满皆平等， 未混杂之间也一切显现， 若未见圆满之义， 则是圆满行邪道者。 大秘密乘的词句和声音， 于一非一各自显现， 以自性而作区分， 彼性确定显现解脱。 若确定欲求漏之根源， 则彼等如是未作改变， 本来空性无分别， 确定是如此的。 为何要如此说呢？ 瑜伽士之病即是分别念， 恒常于轮回深渊中死去， 分别的根本是内外， 一切五种漏。 彼等一切于如是空性中， 无分别无边际地生起， 故能治病起死回生。 殊胜的圣者如此回答， 从执着相中解脱出来， 彼性确定在此获得而非他， 彼性即成大殊胜之医。 楞伽之主们，听闻必须治疗疾病，经过辨析，应如是确定了解。 秘密主如是说。
English
Here it is said: The excellent companion replied thus: The name of nectar is spoken thus, The function of nectar is twofold: If it can cure disease and revive the dead, These two are compatible and also not possessed. After saying that, the black Kāla replied thus: In the past, countless victors, Mainly practiced these five asceticisms, Because they held sacred vows, Therefore, they are known as past vows. To that, the excellent one said thus: If it is certain to be the Buddha's vow, From the beginning until completion, It must possess being inseparable from it, If the flow of leakage ceases, then separation is contradictory. To that, Kāla said thus: Because I am eternally unchanging, That leakage is also eternal, Inseparable from all times and places, How can there be separation after exhaustion? To that, the excellent one said thus: All the leakages, internal and external, All, all are completely exhausted, Like the earth and the deeds of liberation, etc., What need to say that all appearing leakage paths are exhausted? To that, Kāla said thus: If it is really like that, Since it is already contradictory, All those who promise equality, Won't they contradict equality itself? To that, the excellent one said thus: Without mixing and not understanding everything, Trusting in the words of the good, Promising that everything is good, Will become the source of darkness. Even though everything is completely equal, Everything appears even in the unmixed state, Without seeing the meaning of complete perfection, It is the path of perverse practice of perfection. The words and sounds of the Great Secret Vehicle, Appear separately, not one in one, Distinguished by their own nature, That nature certainly appears liberated. If you definitely want the root of leakage, Then those, without being changed as they are, Primordially empty and without conceptualization, That is definitely the way it is. Why is it said like this? The disease of a yogi is conceptual thought, Constantly dying in the depths of samsara, The root of conceptualization is internal and external, All five types of leakage. All of them arise in such emptiness of suchness, Without conceptualization and without limit, Therefore, it can cure disease and revive the dead. The excellent holy one replied thus, Liberating from attachment to characteristics, That nature is definitely found there and not elsewhere, That nature becomes the great and excellent physician. The lords of Lanka, having heard that diseases must be cured, having discussed and analyzed, should definitely understand it in this way. The lord of secrets said thus.
Chinese
说之后，楞伽的领主等下劣和殊胜者，从名相的分别念中完全解脱了。诸佛的意趣汇集的大经中，自生甘露品第六十五（终）。 上一页 自生甘露品第六十五 下一页
English
Having spoken thus, the lord of Lanka and other inferior and superior beings were completely liberated from the conceptualization of signs. This concludes the sixty-fifth chapter, the chapter on self-originated nectar, from the great sutra that embodies the intention of all Buddhas. previous Chapter Sixty-Five on Self-Originated Nectar next