Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha 数字图书馆 藏文 目录 分发 搜索选项 上一页 所有佛陀的意念汇集之品，名为第七十五品。 无 下一页 所有佛陀的意念汇集之品，名为第七十五品。 此后，秘密主再次以极其威严的方式召唤楞伽之主等低劣之身的菩萨们，说道：诸位朋友，什么是汇集于一部经中呢？就像这样，我听到这样，一时，所有如来的薄伽梵自性清净，所有如来聚集化现，所有如来宣说了意念汇集为一。法性极清净，一切法自性极清净，所有如来的，誓言胜妙极殊胜。如是薄伽梵自性清净中如是说道。如是则如是，不退转金刚誓言是，从金刚如是性中生，法性金刚誓言是，成就则无坏灭时。诸位朋友，薄伽梵极清净自性中如是宣说。诸位朋友，又是这样，所有胜者的意念是，一切殊胜即彼性中，无他异无有非有，从中任何不超越。薄伽梵圆满受用者自性清净故如是宣说。又是诸位朋友，如是，殊胜者们所说之语，金刚盔甲所立誓，极其殊胜之誓言此，若然违越则成烧毁。薄伽梵秘密身自性清净故如是宣说。又是诸位朋友，如是，胜者们的殊胜此，宣说故誓言无边际，一切一切守护，此守护是极难得。薄伽梵常有生起自性清净故如是宣说。诸位朋友，如是，嗔恨自性各异，菩提心中平等故，如是性之外是他者，未舍未净金刚誓。薄伽梵金刚萨埵自性清净故如是宣说。诸位朋友，这样
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The chapter called "The Gathering of All Buddhas' Intentions," which is the seventy-fifth. no next The chapter called "The Gathering of All Buddhas' Intentions," which is the seventy-fifth. Then, again, the Lord of Secrets, in a very majestic manner, summoned the bodhisattvas of inferior bodies, such as the Lord of Lanka, and said: O friends, what is it that is gathered into one sutra? It is like this: Thus I have heard, at one time, all the Tathagatas, the Bhagavan, whose very nature is pure, gathered and transformed into all the Tathagatas. All the Tathagatas explained that their intentions were gathered into one. Because the nature of reality is completely pure, all dharmas are completely pure in their own nature. The samaya of all the Tathagatas is the supreme and most excellent essence. Thus, it is said from the Bhagavan, whose very nature is pure. Thus, it is like this: The indestructible vajra samaya is born from the vajra suchness. The dharma nature vajra samaya, if accomplished, has no time of destruction. Friends, the Bhagavan has spoken thus from the very nature of complete purity. Friends, again, it is like this: The intention of all the victorious ones is entirely from that sacred nature. There is no other, no different, no existence, no non-existence. Nothing can transcend or change from that. The Bhagavan, the complete enjoyer, has spoken thus because his very nature is pure. Again, friends, it is like this: The words spoken by the sacred ones, the vajra armor that is vowed, this extremely sacred word, if transgressed, will be burned. The Bhagavan, the secret body, has spoken thus because his very nature is pure. Again, friends, it is like this: This sacredness of the victorious ones, by speaking, all the infinite samayas, all are protected, and this protection is very difficult to find. The Bhagavan, the constant source, has spoken thus because his very nature is pure. O friends, it is like this: The nature of hatred is different, but because it is equal in the mind of enlightenment, it is other than suchness. The vajra vow that is not abandoned and not purified. The Bhagavan Vajrasattva has spoken thus because his very nature is pure. Friends, like this
Chinese
是。贪欲和执着的对境，其自性如何即是如是。受用感受完全清净，行持不执着金刚慢。薄伽梵无量光自性清净故如是说。又如此，一切如是彼相同，差别各异无分别，金刚虚空光明故，愚昧黑暗极清净明。薄伽梵能照自性清净故如是说。又如此，极净穷尽无边故，宽窄言词边际离，普贤广阔道中一，大乐界亦金刚慢。薄伽梵一切成就故如是说。又如此，非由如是性，是与非二者超越。无我金刚如是性，无我无变金刚慢。薄伽梵功德一切之生处自性清净故如是说。诸友伴，复有如是，有见显现法一切，各异繁杂虽无边，自性无为如是性，无障光明极清净刹。薄伽梵无垢音自性清净故如是说。如是，普贤之智慧，谁亦未作自生故，一切生之根本故，自生之坛城圆满。薄伽梵宝生云自性清净故如是说。复次，意之种种解释是如此，本来无为如是者，法一切之精髓也，无有生起种种显，显无如是坛城圆。薄伽梵庄严之生处自性清净故如是说。复次，又如此，自生觉性心性之，无为法性界之义，任运成就方便与智慧，真实自性坛城明。薄伽梵狮子吼自性清净故如是说。复次，薄伽梵美饰顶髻自性清净故所说，世间出世间之，乐与不乐诸相皆，如是性中一味故，觉受乐苦任何皆无。如是说。
English
Is. The object of desire and attachment is just as its nature is. Enjoyment and feeling are completely pure, and Vajra pride is unattached to conduct. The Bhagavan, the essence of infinite light, is pure, so he said that. Again, like this: Because everything is the same there, there is no difference or distinction. Because the Vajra sky is clear, the darkness of ignorance is completely clear. The Bhagavan, the essence of manifestation, is pure, so he said this. Again, like this: Because it is completely pure, infinite, and without end, it is free from the limits of wide and narrow words. One in the vast path of Samantabhadra, the realm of great bliss is also Vajra pride. The Bhagavan said that because he accomplished everything. Again, like this: Since it is not from Suchness, it transcends both yes and no. Selfless Vajra is Suchness, selfless and unchanging Vajra pride. The Bhagavan, the source of all qualities, is pure in nature, so he said that. Friends, again, like this: All phenomena that are seen and heard, although they are different, diverse, and infinite, are naturally unadulterated Suchness, an unobstructed, clear, and pure realm. The Bhagavan, the essence of immaculate sound, is pure, so he said that. Similarly, like this: This wisdom of Samantabhadra is self-arisen, not made by anyone. Because it is the root of all things, the mandala that arises from itself is complete. The Bhagavan, the essence of the cloud of jewels, is pure, so he said this. Furthermore, the explanation of the intention is like this: Originally unadulterated as it is, it is the essence of all dharmas. Various appearances arise from nothing, and the mandala is complete as it appears without appearance. The Bhagavan, the source of adornment, is pure in nature, so he said that. Again, like this: By the very nature of self-arisen awareness, the meaning of the unadulterated Dharma realm, from spontaneously accomplished means and wisdom, the true nature of the mandala is clear. The Bhagavan, the essence of the lion's roar, is pure, so he said that. Furthermore, the Bhagavan, the essence of the beautiful crest, said: All aspects of happiness and unhappiness in the world and beyond are of one taste in Suchness, so there is no feeling of happiness or suffering. Thus he said.
Chinese
此外，薄伽梵美饰自性清净者如是说：于如是性中开显义，于如是性中一切一，以何为谁开显何，唯是于自说自而已。如是说。此外，薄伽梵国王自性清净者如是说：于如是性之法界中，不应有三时四时，由智慧明觉之差别，刹那劫波即是刹那。如是说。此外，薄伽梵大悲国王自性清净者如是说：轮回涅槃恒常，于如是性之法界中，本初即是涅槃故，自性任运二资粮圆满。如是说。又，薄伽梵自性清净者如是说：诸法之自性，从不生中一切生，生时即无生，种姓殊胜金刚生处劣。如是说。又，薄伽梵圆满思择之国王自性清净者如是说：于如是性中若能全知，彼遍在何处即是佛土，功德珍宝云庄严，无需作意任何事。如是说。又，薄伽梵金光自性清净者如是说：无量诸佛，如实安住于如是性中，如是性与一切亦，无二如是即是彼。如是说。又，薄伽梵光明吉祥自性清净者如是说：轮回与涅槃，非显现为各别，如实如是性故，于彼无轮回之自性。如是说。又，薄伽梵寂静自在者自性清净者如是说：如是性之如是者，以思量衡量无边际故，是无量国王之宫殿，从彼一切显现于彼一中。如是说。又，薄伽梵云之吉祥自性清净者如是说：一切生起之神变亦，是转变为任何之智慧，以无实体之法故，如所缘境般生起。如是说。又，薄伽梵悦意妙音自性清净者如是说：世间轮回之流转，无明之体性
English
Furthermore, the Bhagavan, the Beautiful Ornament, being pure in essence, spoke thus: In suchness, meaning is shown; in suchness, all is one. By whom, to whom, what is shown? It is only speaking of oneself to oneself. Thus he spoke. Furthermore, the Bhagavan, the King, being pure in essence, spoke thus: In the realm of suchness, there should be no three times or four times. From the distinction of wisdom and awareness, a moment is a kalpa, that is a moment. Thus he spoke. Furthermore, the Bhagavan, the King of Compassion, being pure in essence, spoke thus: Samsara, nirvana, and permanence, in the realm of suchness, are primordially nirvana. Therefore, the two accumulations are spontaneously accomplished. Thus he spoke. Again, the Bhagavan, being pure in essence, spoke thus: The nature of all dharmas is that all arise from the unborn. In the very arising, there is no arising. The supreme lineage, the vajra, is a base birth. Thus he spoke. Again, the Bhagavan, the King of Perfect Contemplation, being pure in essence, spoke thus: If one knows all in suchness, wherever that pervades is the Buddhafield. The qualities, the precious cloud arrangement, there is nothing to be amused about. Thus he spoke. Again, the Bhagavan, the Golden Light, being pure in essence, spoke thus: Immeasurable Buddhas abide in suchness as it is. Suchness and all are non-dual; suchness is that itself. Thus he spoke. Again, the Bhagavan, the Glory of Light, being pure in essence, spoke thus: Samsara and nirvana do not appear separately. Because of suchness as it is, there is no nature of samsara in it. Thus he spoke. Again, the Bhagavan, the Lord of Peace, being pure in essence, spoke thus: The suchness of suchness is immeasurable by measuring and estimating. It is the palace of immeasurable kings. From there, all is arranged in that one. Thus he spoke. Again, the Bhagavan, the Glory of Clouds, being pure in essence, spoke thus: The miraculous manifestations of all that arise are also the wisdom that transforms into anything. Because there is no substantial dharma, it arises as intended. Thus he spoke. Again, the Bhagavan, the Delightful Sound, being pure in essence, spoke thus: The flow of worldly samsara, the nature of ignorance
Chinese
如是我。无有基础之刹那。若识彼性安住大乐。如是说。又薄伽梵明镜光明显自性清净者如是说。烦恼分别五智慧。如实彼上二者障。分别与无分别二无别。分别彼性即胜道。如是说。又薄伽梵月光吉祥自性清净者如是说。无量乘法虽宣说。如其所欲各不同。引导乃是方便尽。无有胜于金刚乘。如是说。又薄伽梵日之藏吉祥自性清净者如是说。何者见彼见即时。断除不识决定网。如鹏与狮子一般。如胎身体之胎所蔽。如是说。又薄伽梵妙香王自性清净者如是说。以自在方便之智慧。于幻化法得自在。如暗中生光一般。一切自在即自明。如是说。又薄伽梵先喜王自性清净者如是说。清净智慧幻化与。邪分别相之幻化二者。自性彼性清净故。知二性者即圆满聚。如是说。又薄伽梵宝王自性清净者如是说。不可思议此等法。于如是性一味故。何者如是知彼性。彼即获得一切自在。如是说。又薄伽梵光明吉祥自性清净者如是说。诸佛之意此若知。知已于彼何安住。自明性上得自在。如是即是如是持明者。如是说。又薄伽梵苦行王之自性清净者如是说。彼性如实若现前。于无不尽生起之。伟大功德相续不断。显现何者皆生宝藏。如是说。又薄伽梵顶髻精华自性清净者如是说。如实无作彼性上。如是性之智安住。如是彼性非彼性。能成所成岂会有。如是说。又薄伽梵决定逝去之
English
Thus am I. The moment without foundation. If one knows that nature, one abides in great bliss. Thus it is said. Furthermore, the Bhagavan, the essence of mirror-like light, being pure in nature, spoke thus: Conceptualizing afflictions as the five wisdoms, Just as they are, both obscure it. Conceptualization and non-conceptualization are non-dual, That conceptualization itself is the true path. Thus it is said. Furthermore, the Bhagavan, the glorious moon-light, being pure in nature, spoke thus: Even the teachings of immeasurable vehicles, Differ according to individual inclinations. Guidance is merely an expedient means, There is nothing superior to the Vajra Vehicle. Thus it is said. Furthermore, the Bhagavan, the glorious essence of the sun, being pure in nature, spoke thus: Whoever sees it, immediately upon seeing, Cuts through the net of unknowing decisively. Just like the garuda and the lion, Obscured by the womb of the body as if in a womb. Thus it is said. Furthermore, the Bhagavan, the king of incense, being pure in nature, spoke thus: Through the wisdom of empowering means, By gaining mastery over illusory phenomena, Just as light arises in darkness, All mastery is self-awareness. Thus it is said. Furthermore, the Bhagavan, the king of prior joy, being pure in nature, spoke thus: Pure wisdom, illusion, and The two illusions of false conceptual appearances, Because that very nature is pure, Knowing the two natures is the perfection of gathering. Thus it is said. Furthermore, the Bhagavan, the precious king, being pure in nature, spoke thus: These inconceivable phenomena, Because they are of one taste in suchness, Whoever knows that nature as such, That one obtains mastery over all. Thus it is said. Furthermore, the Bhagavan, the glorious light ray, being pure in nature, spoke thus: Knowing this intention of the Buddhas, And abiding in it, That one who has obtained mastery over self-awareness, Is indeed the holder of suchness-awareness. Thus it is said. Furthermore, the Bhagavan, the essence of the king of asceticism, being pure in nature, spoke thus: When that very nature is manifestly realized as it is, The great qualities that arise without ceasing, The precious treasure that arises from whatever appears. Thus it is said. Furthermore, the Bhagavan, the essence of the crown jewel, being pure in nature, spoke thus: Upon that very un fabricated nature as it is, The mind that abides in suchness, Suchness, that very nature, not being that nature, Where would accomplishment and that which is to be accomplished exist? Thus it is said. Furthermore, the Bhagavan, the nature of definitely departed,