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" }, { "english_translation": "previous Chapter Sixty-Eight, called \"The Chapter on the Complete Differentiation of the Doors of All Dharmas\" next" }, { "english_translation": "Chapter Sixty-Eight, called \"The Chapter on the Complete Differentiation of the Doors of All Dharmas\"" }, { "chinese_translation": "此后，秘密主对圣身的菩萨们说：诸位朋友，开门应如此：如实之真如，于自性决定之体性，以有明与无明之相，全知行与全愚昧，于二相显现中，转变为众多差别。愚昧显现二相，即不识与邪识。不识有散乱与边执二者，邪分别有边见外道。彼等亦具有贪执邪欲，称为世间与世间人。外道邪见与他缘邪见，亦说为由无明而生。此二不识显现为基础，即劣种与非劣种。此等断种有知者，乃是完全缠缚之黑暗。四种有知者，即贪著者，于何处散乱者，以及具恐怖者，彼等被称为具信者，显现为执持种子之田地。此邪分别甚为奇异，有三百六十二种，或二十、十、五、二种，显现为多种差别。从无资具之执持方，有坏灭之集合、边执、邪执、见差别，以及自之苦行胜执，称为五种不同之部类。以自性邪故为邪见，他缘邪见行微细行，依赖圣教与唯执持相，行虚伪行与妄语，唯依赖圣教之一分，以邪方迷乱与挑拨而错乱，称为四种断绝方。虚伪唯有从他而变与从此而变二者。住处、眷属、资具、财物、受用五者具足乃从他而变。忆念常想执持因，有边无边之知，全不散乱之见，说有胜知之见，如是无有之见，以及此为何从此而变之见，于何处非有非无之见，我死此生乃寂灭。于此处唯依赖一分者，即非有者实非有。", "english_translation": "Then, the Lord of Secrets spoke to the Bodhisattvas of the Holy Body: \"Friends, the opening of the door should be like this: The Suchness of reality, in the essence determined as itself, through the aspects of knowledge and ignorance, all-knowing conduct and complete delusion, in the appearance of two aspects, transforms into many different distinctions. Ignorance appears in two aspects: not knowing and wrong knowing. Not knowing has two: distraction and clinging to extremes. Wrong conception has extremist heretics. They also have attachment, clinging, and wrong desire, and are called worldly and worldly people. Heretical wrong views and other-caused wrong views are also said to arise from ignorance. These two types of not-knowing appear as the basis: inferior lineages and non-inferior lineages. These conscious beings with severed lineages are the darkness of complete entanglement. The four types of conscious beings are those who are attached, those who are distracted in something, and those who are fearful. These are known as those with faith and appear as fields holding seeds. This wrong conception is very strange, having three hundred and sixty-two kinds, or twenty, ten, five, and two kinds, appearing in many different forms. From holding to a side without resources, there are the collection of destruction, clinging to extremes, wrong clinging, differences in views, and holding one's own asceticism as supreme, known as five different classes. Because of the wrongness of their own nature, they are wrong views. Other-caused wrong views practice subtle conduct, relying on scriptures and only holding to signs, practicing hypocrisy and speaking falsely, only relying on a part of the scriptures, being confused and disordered by wrong directions and instigation, known as four types of cutting off directions. Hypocrisy is only of two kinds: transformed from others and transformed from this. Having five things complete—dwelling, retinue, resources, wealth, and enjoyment—is transformed from others. Memory, the view of permanence, the cause of clinging to dependence, knowing the extreme of non-existence and the extreme of existence, the view of complete non-distraction, the view that says there is superior knowledge, likewise the view of non-existence, and the view of what is this and transformed from this, the view of where it is neither existent nor non-existent, the self dies and this life is extinguished. Those who rely only on a part in this are those who are not existent are truly not existent.\"" } ] ============================================================
Chinese
。 成为邪道的，有六种，即各自不同，行持和见解，凡是明了的，就没有过失。以慈爱作为见解的因，视为清净；以修正生活作为清净的见解；对于装饰，修正鞋子和衣服；连同发髻和装饰品；以及奉行苦行，这是第六种。以错谬导致放荡的，对于此，依靠而产生我见，依赖于常和断的分别，依赖于执着，加持执着，吉祥的名称，以及颠倒的皈依，都是完全的放荡。什么是断除宗派偏见的呢？即外道、正道、密宗和极密宗。其中，外道有三种，即胜论派、数论派和顺世论派，各自断除一种宗派偏见。正道是微细而深奥的，广大而宽阔，仅此而已。密宗通过明咒、明行和种姓结合，断除对于宗派的执着。极密宗则盛行苦行，以及国王的占卜和国王的统治方法。这些由支分而产生的，都圆满于无边十部之中，凡是穷尽的，都是持相者，是所有佛陀的近侍。楞伽的主人，还有哪些，从口中说出的，是怎样的呢？在世间明灯熄灭之后，由于各自不同的意乐，由支分而产生的也是如此。通晓一切的行持也有两种，即次第的和一体的。次第进入有三种，即不颠倒的，以及修持、行持和现证三种。这也有两种差别，以三三二的方式，由殊胜者所说，您难道不知道吗？因此，大小二三六，修持深奥和微细二者，大智慧深奥和低劣二者，行持是伟大的、具有部分的，广大和以相行持，这就是极密和秘密的阐述。现证有两种，即内外进入，抓住不相顺的方面，各自产生两种意愿。外道中的胜论派和数论派，两种部分从一个产生争论。疾病进入，心识显现，无有中边，内外交织而执持宗派，在此必定产生决断。辨别边和中，以及必定进入，确定下来也是如此产生。执持自己和见解的宗派，通过争论产生怀疑，辨别中边，以及必定进入，确定下来也是如此产生。同时进入的瑜伽士，行为和行为的方法
English
Those who have become misguided into wrong paths are six, namely, being distinct and different from each other, and having conduct and views that are known to be without fault. Regarding the cause, one views purity through loving-kindness; one views purity through correcting one's livelihood; regarding adornment, one corrects shoes and clothes; along with hair buns and ornaments; and practicing asceticism, this is the sixth. Those who are corrupted by defilements, for this, relying on it gives rise to self-view, relying on permanence and severance, relying on attachment, blessing attachment, auspicious names, and inverted refuge, all are completely dissolute. What is the cutting off of sectarian biases? Namely, the outsiders, the correct ones, the secret mantra practitioners, and the great secret ones. Among these, the outsiders are of three kinds: the Vaisheshika, the Samkhya, and the Lokayata, each cutting off one sectarian bias. The correct path is subtle and profound, vast and expansive, and that is all. The secret mantra practitioners, through mantra, conduct, and lineage combination, cut off attachment to sectarianism. The great secret ones practice great asceticism, as well as the king's divination and the king's methods of governance. These that arise from branches are complete in the boundless ten categories, and whoever exhausts them is a sign holder, a close attendant of all the Buddhas. The lord of Lanka, and whoever else, what comes from the mouth, how is it? After the lamp of the world has set, due to different inclinations, what arises from branches is also the same. The conduct of knowing all is also of two kinds, gradual and unified. Gradual entry is of three kinds, namely, being non-inverted, and the three of practice, conduct, and realization. This also has two distinctions, in the manner of three, three, and two, spoken by the noble ones, do you not know? Therefore, large and small, two, three, and six, practice profound and subtle, the two, great wisdom profound and inferior, the two, conduct is great, possessing parts, vast and acting with signs, this is the explanation of the great secret and the secret. Realization is of two kinds, entering internally and externally, grasping the importance of opposing sides, each generating two desires. Among the outsiders, the Vaisheshika and Samkhya, two parts arise from one dispute. Disease enters, mind appears, without center or edge, internally and externally intertwined, holding onto sectarianism, here a definite decision arises. Distinguishing edge and center, and definitely entering, establishing it also arises in this way. Holding onto one's own and the view's sectarianism, doubt arises through dispute, distinguishing center and edge, and definitely entering, establishing it also arises in this way. The yogi who enters simultaneously, action and the means of action
Chinese
无所作为。 生与非生，无生无灭。 此皆不杂，完全圆满。 不杂于空，星辰罗列。 完全圆满，遍布虚空。 虹光如空，不杂为一。 愚昧次第，一时俱入。 于欲境舍弃贪执， 转变行为，了知行使自在。 知者超胜世间分别， 行者具慧，调伏之方便。 此之容器亦观为四， 贪执邪欲，具种姓者。 于具慧之容器等， 所教示之相说为四种。 欲缘引诱传承之语， 隐义胜义，决定四者。 与容器之缘相结合。 此皆于所知之基一者上， 以欲而见，各各不同。 如是见门各异， 于种种显现之陈设中， 谁能入于一切而观视， 归于一者，即为殊胜。 如蜂寻觅孔穴， 周遍入已而生起， 于自己之缝隙为何处， निश्चित 入已而安住如是。 瑜伽寻觅意义之踪迹， 随顺有何行为之门而收集， 入于见解之诤论而考察比较， 于胜义决定之秘密中。 彼为断定意义之踪迹故， 从一切门比较之， 是为应学习之方便， 应串习者极为珍爱。 楞伽之主彼等乃是未来显现之门完全分别，于一切比较学习之边际完全筹量应知。 如是说已，下劣身之菩萨等，于一切法之门自显现而知晓。 诸佛之意总集大经中，名为一切法之门完全分别之品，第六十八。 上一页\t名为一切法之门完全分别之品，第六十八。\t下一页
English
Without action. Born and unborn, without birth and cessation. All these are unmixed, completely perfect. Unmixed in the sky, stars are arranged. Completely perfect, pervading the sky. The rainbow-like appearance is unmixed and one like the sky. Foolish sequences enter and practice all at once. Abandon attachment to objects of desire, Transform behavior, know and exercise freedom. Knowers surpass worldly distinctions, Practitioners are wise, the means of subduing. Regard the vessels for this as four, Those with attachment, wrong desire, and lineage. For the vessels of the wise, The aspects to be taught are said to be four. The words of desire-inducing lineage, Implicit meaning, ultimate meaning, four certainties. Combined with the conditions of the vessel. All these are on one basis of knowledge, Seen differently by desire. Like these four different gates of seeing, In the arrangement of various appearances, Whoever enters and observes all, To bring them into one is supreme. Like a bee seeking a hole, Entering everywhere and arising, Wherever its own crevice is, Certainly entering and dwelling as such. Yogis seek the traces of meaning, Gathering according to whatever doors of action there are, Entering into the debate of views and examining and comparing, In the secret of ultimate certainty. That, for the sake of cutting off the traces of meaning, Comparing from all doors, Is the method to be learned, What should be practiced is extremely precious. The lords of Lanka are the complete separation of the doors that appear in the future, and it should be known that the limits of learning to compare everything have been completely measured. Having spoken thus, the Bodhisattvas of inferior bodies understood the doors of all dharmas as self-appearing. From the Great Sutra, the Collection of the Intentions of All Buddhas, the chapter called "The Complete Differentiation of the Doors of All Dharmas," the sixty-eighth. previous The Complete Differentiation of the Doors of All Dharmas, the sixty-eighth.\tnext