罗婆那王劝请品第一.......
其时，罗婆那王当即开悟，弃除了一切杂染，
证得诸法唯是自心所变现，住于无虚妄分别之境地，
由于以往所种善根，得如实见一切法，了达外境即是自心，能以自智慧善巧观察，永离于一切邪见臆想，
善于修行，为修行师，能于自身显种种色像，得种种大方便解，
远离外道各种执着，以自智
觉悟入于如来之藏，直趣佛地。
其时，听到
虚空中及宫殿里都发出这样的声音：善哉!大王，像你所修学的，诸修行者都应该这样修学，应当这样见一切如来，应当这样见一切诸法，如若异此如实之见，即是断灭之见。
自证之法，非心
意识境界，故各种心识应当远离，应如理观察一切法性，应依智慧内修，莫着外见，莫着二乘外道所修句义境界，及二乘外道所得之诸
三昧法。
你不应乐戏论谈笑，也不应起吠陀外道之见，不应耽着王位自在，也不应住外道六邪定中，若能如此如实修行，即能摧破种种邪论恶见，能舍弃一切我见执着，能够以妙慧转识成智，入如来自证圣境。你应如此勤加修习，使所得之法更为清净，善修正定，由定发慧而至殊胜之位，莫着外道二乘境界，以为殊胜，如外道凡夫等修行者。
外道执着于我，见有我相，及四大、蕴界处有实功能，而取着于色声香味触法; 二乘见有十二因缘，不了性空，于中妄加分别。
__________________
The Blessed One said, "Lord of Laṅkā, tell me what you mean by duality?"
The Lord of the Rākshasas, who was renewed in his ornaments, full of splendour and beauty, with a diadem, bracelet, and necklace strung with vajra thread, said, "It is said that even dharmas are to be abandoned, and how much more adharmas. Blessed One, why does this dualism exist that we are called upon to abandon? What are adharmas? and what are dharmas?
How can there be a duality of things to abandon—a duality that arises from falling into discrimination, from discriminating self-substance where there is none,
from [the idea of] things created (bhautīka) and uncreated, because the non-differentiating nature of the Ālayavijñāna is not recognised?
Like the seeing of a hair-circle as really existing in the air, [the notion of dualism] belongs to the realm of intellection not exhaustively pur-gated.
This being the. case as it should be, how could there be any abandonment [of dharmas and adharmas]?"
Said the Blessed One, "Lord of Laṅkā, seest thou not that the differentiation of things, such as is perceived in jars and other breakable objects whose nature it is to perish in time, takes place in a realm of discrimination [cherished by] the ignorant?
This being so, is it not to be so understood?
It is due to discrimination [cherished by] the ignorant that there exists the differentiation of dharma and adharma.
Noble wisdom (āryajñāna), however, is not to be realised by seeing [things this way].
Lord of Laṅkā, let it be so with the ignorant who follow the particularised aspect of existence that there are such objects as jars, etc., but it is not so with the wise. One flame of uniform nature rises up depending on houses, mansions, parks, and terraces, and burns them down; while a difference in the flames is seen according to the power of each burning material which varies in length, magnitude, etc. This being so, why is it not to be so understood? The duality of dharma and adharma thus comes into existence. Not only is there seen a fire-flame spreading out in one continuity and yet showing a variety of flames, but from one seed, Lord of Laṅkā, are produced, also in one continuity, stems, shoots, knots, leaves, petals, flowers, fruit, branches, all individualised. As it is with every external object from which grows [a variety of] objects, so also with internal objects. From ignorance there develop the Skāndhas, Dhātus, Āyatanas, with all kinds of objects accompanying, which grow out in the triple world where we have, as we see, happiness, form, speech, and behaviour, each differentiating [infinitely]. The oneness of the Vijñāna is grasped variously according to the evolution of an objective world; thus there are seen things inferior, superior, and middling, things defiled and free from defilement, things good and bad. Not only, Lord of Laṅkā, is there such a difference of conditions in things generally, there is also seen a variety of realisations attained innerly by each Yogin as he treads the path of discipline which constitutes his practice. How much more difference in dharma and adharma do we not see in a world of particulars which is evolved by discrimination? Indeed, we do.
"Lord of Laṅkā, the differentiation of dharma and adharma comes from discrimination.
Lord of Laṅkā, what are dharmas?
That is, they are discriminated by the discriminations cherished by the philosophers, Śrāvakas, Pratyekabuddhas, and ignorant people.
They think that the dharmas headed by quality and substance are produced by causes—[these are the notions] to be abandoned.
Such are not to be regarded [as real] because they are appearances (lakshaṇa).
It comes from one's clinging [to appearances] that the manifestations of his own Mind are regarded as reality (dharmatā).
Such things as jars, etc., are products of discrimination conceived by the ignorant, they exist not; their substances are not attainable.
The viewing of things from this viewpoint is known as their abandonment.
"What, then, are adharmas?
Lord of Laṅkā, [dharmas] are unattainable as to their selfhood, they are not appearances born of discrimination, they are above causality;
there is in them no such [dualistic] happening as is seen as reality and non-reality.
This is known as the abandoning of dharmas.
What again is meant by the unattainability of dharmas?
That is, it is like horns of a hare, or an ass, or a camel, or a horse, or a child conceived by a barren woman.
They are dharmas the nature of which is unattainable; they are not to be thought [as real] because they are appearances.
They are only talked About in popular parlance if they have any sense at all;
they are not to be adhered to as in the case of jars, etc.
As these [unrealities] are to be abandoned as not comprehensible by the mind (vijñāna), so are things (bhāva) of discrimination also to be abandoned.
This is called the abandoning of dharmas and adharmas.
Lord of Laṅkā, your question as to the way of abandoning dharmas and adharmas is hereby answered.
"Lord of Laṅkā, thou sayest again that thou hast asked [this question] of the Tathagatas of the past who were Arhats and Fully-Enlightened Ones and that it was solved by them.
Lord of Laṅkā, that which is spoken of as the past belongs to discrimination;
as the past is thus a discriminated [idea],
even so are the [ideas] of the future and the present.
Because of reality (dharmatā) the Tathagatas do not discriminate, they go beyond discrimination and futile reasoning, they do not follow the individuation-aspect of forms (rūpa) except when [reality] is disclosed for the edification of the unknowing and for the sake of their happiness.
It is by transcendental wisdom (prajñā) that the Tathagata performs deeds transcending forms (animittacāra);
therefore, what constitutes the Tathagatas in essence as well as in body is wisdom (jñāna).
They do not discriminate, nor are they discriminated.
Wherefore do they not discriminate the Manas?
Because discrimination is of the self, of soul, of personality. How do they not discriminate?
The Manovijñāna is meant for the objective world where causality prevails as regards forms, appearances, conditions, and figures.
Therefore, discrimination and non-discrimination must be transcended.
～～～～～～
毁谤 Defamation?
Hahaha!
If you are a participant of any such acts against another individual WITH Unwholesome Intent to "Detriment" this individual; You are a True Ignorant from Buddha's viewpoint!
Your materials for Defamation came from Preset conditions from Self experiences or from Hearsay of those you placed on the pedestal and give over control of yourself to them!
Sad, but True!
Yes! Your Intent!
Defamation stems from Discrimination!
Have time, go read more sutras that will benefit you and succour you, don't waste your limited life-span this round with a Human Form, further!
With Metta
Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef
