Chinese
关于地道自解脱的班德·炯丹的注释。 关于地道自解脱的班德·炯丹的注释。 地 道 之 界 (藏文，梵文天城体：भूमार्गस्य धातु ति स्म，梵文罗马拟音：bhūmārgasya dhātu ti sma，汉语字面意思：地道之界)。 顶礼！地道之自解脱。 印度语：萨瓦 达摩 菩提 质达 塔特瓦 亚希那 布弥 玛尔嘎 萨斯塔拉 纳玛。 藏语：轮回涅槃一切法，实相菩提心，任运成就三者即是彼，无谬以自性而决定的，安住和依靠是地，进入和行进是道，教法，如是说。 胜者自性具足，超离相状，自性任运成就三者安住于自身，因此是吉祥，除此之外没有可抛弃的，因此是普贤，远离勤奋修持的努力，本来如是之状态中，从一开始就无分别地证悟，故而顶礼。 实相自性离戏论，相状如幻，自性自明，一切皆知，从一开始就圆满，因此是任运成就。 错谬之方式，远离证悟之四缘，并且是自显，因此无有对境，俱生之实相，因无明而将轮涅执着为我，从显现为他者的部分生起五毒和三缘。 意识以种种方式显现的五境，以五根为门，果为相，烦恼意我执，因此执着的八苦和三苦难以解脱，故而流浪于网中。 以正理破除，依靠理证，以比喻说明，确信，从教言中获得窍诀，以现量证悟三身一味，故而顶礼。 实相是获得善逝功德之基础，犹如自身从一开始就安住于所修之义之基础。 证悟与彼和错谬之方式相符之四缘，并且具足与之不符之缘，颠倒串习，因此从一开始就安住于意义之基础，然而却如隐藏般远离了善逝之功德圆满。 俱生之自性不识之因，不仅是黑暗，还有遍计之无明和烦恼，以及由此引发的业和痛苦无有始终，长久忍受八难，勤奋努力之病难以忍受，果报成熟。 所有这些，因自缘颠倒而难以解脱，为了出现少数具有大圆满之福分者，具备教证和窍诀以及经验三量之地道。
English
Commentary on the Self-Liberation of Ground and Path by Bande Jiongdän. Commentary on the Self-Liberation of Ground and Path by Bande Jiongdän. Bhūmi Mārga Sya Dhātu Ti Sma (Sanskrit: The Realm of Ground and Path). Homage! The Self-Liberation of Ground and Path. In Sanskrit: Sarva Dharma Bodhi Citta Tattva Yahi N Bhūmi Mārga Śāstra Nama. In Tibetan: All phenomena of samsara and nirvana, the mind of enlightenment of reality, the three spontaneously accomplished ones are just that, without error, determined by their own nature, abiding and relying is the ground, entering and traversing is the path, the teachings, thus it is said. The Victorious One is naturally endowed, beyond characteristics, the three spontaneously accomplished ones abide in themselves, therefore it is auspicious, there is nothing to abandon other than that, therefore it is Samantabhadra, free from the effort of diligent practice, in the state of being as it is from the beginning, without any separation, therefore I prostrate. The nature of reality is free from elaboration, the characteristics are like illusions, the nature is self-aware, all-knowing, complete from the beginning, therefore it is spontaneously accomplished. The way of delusion, free from the four causes of realization, and being self-manifested, therefore without an object, the co-emergent reality, due to ignorance, grasping samsara and nirvana as self, from the part that appears as other, arise the five poisons and the three conditions. The five objects manifested by the mind in various ways, with the five senses as doors, the result is characteristics, afflicted mind, ego-grasping, therefore the eight sufferings of grasping and the three sufferings are difficult to liberate from, therefore wandering in the net. By refuting with reason, relying on evidence, explaining with metaphors, having faith, receiving instructions from the teachings, realizing the three kayas as one taste in direct perception, therefore I prostrate. Reality is the foundation for obtaining the qualities of the Sugata, like oneself abiding from the beginning as the basis of the meaning to be cultivated. Realizing the four causes that are in accordance with it and the way of delusion, and possessing the causes that are not in accordance with it, habitually reversing, therefore abiding from the beginning as the basis of meaning, yet like hiding, separated from the perfection of the Sugata's qualities. The cause of not recognizing the co-emergent self-nature is not only darkness, but also the ignorance of imputation and afflictions, and the karma and suffering caused by them are without beginning or end, enduring the eight difficulties for a long time, the disease of diligent effort is difficult to bear, the results ripen. All of these are difficult to liberate from due to the reversal of self-causes, in order for a few with the fortune of Dzogchen to appear, the ground and path possessing scriptural authority, pith instructions, and the three measures of experience.
Chinese
将要开示说。 这样承诺了。 其次，那（０）的自性是菩提心，名义、意义、决定词和，没有修习的命根和本来就有的坚定不移的信心，以智慧的次第来区分，都要开示。 其次，安住和依靠菩提心自性，并且，进入，具有地道的名义和意义，因此，地道的自性是心性，进入后成为功德的基础或所依。 其次，道果是众多功德聚集的基础和所依，并且，心识进入那个意义并证悟而到达终点。 从心性中自然证悟后，通过串习而熟悉那个意义，因此，被命名为地和道。 其次，舍弃了遮障后，对于功德，无需特意取舍就能了知。 好（！）坏（０）傲慢（！）心（０）沮丧（０）不离（！），在自性意义上到达那里就是命根。 其次，自然存在的巨大安乐，是安住的基础，是一切功德的所依。 对此，通过证悟、串习和心识的融入，对于究竟果位的意义，本来就圆满而具有极大的信心。 意义上没有分别，远离差别，但是，以所化众生的智慧次第，修习地道进入道的方法，本来就在无为上师的地位上圆满。 因为无为，所以进入如是性并安住于自性中，并且，通过修习地和行道的努力，进入、安住、依靠，仅仅是作为安住之处来开示。 其次，那也是播种的地。 其次，以信欲行地的力量获得暖相后，在所取的分别方面完全清净后，获得第一法眼，因此称为见到白色的地。 以极大的信心，对于世间法的殊胜，对于法和补特伽罗的无我忍耐，具有获得菩提的种姓，因此称为种姓地。 也有说从那个地开始区分三种菩提的种姓。 从获得阿罗汉果位的行列中，从第一个向上数，落到第八位，因此称为第八地。 进入常入之因，因此是，从见道十五刹那以上。 第十六刹那安住于常入之果，因此，对于四谛的如实性全部进行观察，因此称为见地。 所断见
English
Will be taught. Thus he promised. Secondly, the essence of that (0) is Bodhicitta, its name, meaning, definitive word, and, the life force without cultivation and the great confidence that is inherently present, will be taught by distinguishing them according to the stages of wisdom. Secondly, abiding and relying on the nature of Bodhicitta, and, entering, possessing the name and meaning of the grounds and paths, therefore, the essence of the grounds and paths is the mind itself, having entered, it is perfected as the basis or support of qualities. Secondly, the ground of the path and its fruit is the basis and support of a multitude of qualities, and, the mind enters that meaning and realizes it, reaching the end. From the natural realization of the mind itself, through familiarity by practice, from that meaning, it is said to be named ground and path. Secondly, having abandoned obscurations, regarding qualities, one knows without having to deliberately accept or reject. Good (!) bad (0) arrogant (!) mind (0) dejected (0) inseparable (!), reaching there in the meaning of one's own state is the life force. Secondly, the great bliss that is spontaneously present, is the abiding foundation, the support of all qualities. To that, through realization, practice, and the entry of the mind, for the meaning of the ultimate fruit, one is inherently perfect and possesses great confidence. There is no distinction in meaning, it is free from difference, but, according to the intellectual capacity of those to be tamed, the method of practicing the grounds and entering the path, is inherently perfected in the state of the unconditioned guru. Because it is unconditioned, it enters suchness and abides in its natural state, and, through the effort of practicing the grounds and traversing the path, entering, abiding, relying, it is taught merely as a place of abiding. Secondly, that is also the ground of sowing. Secondly, having gained warmth through the power of the ground of aspiration and conduct, having completely purified the aspect of apprehended concepts, having obtained the first eye of Dharma, it is therefore called the ground of seeing white. With great faith, regarding the excellence of worldly dharmas, with patience towards the selflessness of dharmas and individuals, possessing the lineage of attaining enlightenment, it is therefore called the ground of lineage. It is also said that from that ground, the lineages of the three enlightenments are distinguished. From the ranks of those who have attained the fruit of Arhatship, counting upwards from the first, it falls to the eighth position, therefore it is called the eighth ground. Entering the cause of stream-entry, therefore it is, from the fifteenth moment of the path of seeing upwards. The sixteenth moment, abiding in the fruit of stream-entry, therefore, having completely examined the suchness of the four truths, it is therefore called the ground of seeing. Abandonable seeing
Chinese
断除一切应断，以及修断欲界九品中的第五品以上。一来者断除欲界修断的第六品以上，使贪欲变得微薄，因此称为微薄地，即留下微小的状态。安住于不来地的，断除了对欲界的贪求和害心，因此与欲界的贪欲分离，称为离贪欲地，即断除了微小的状态。阿罗汉地成就后，具有守护的自性，因此先前所作的，为了守护已成就之义不退失，称为守护已作或证悟已作地。实际上，对于阿罗汉来说，没有必要再修习以获得更高的果位。四见道以上，根据根器的不同，声闻乘的人，依靠缘起之门证悟法性，因此果报具有神变，如意布施，安乐殊胜，如珊瑚和绿松石般存在。其他道地，即四圣谛，正如圣者们所见为真实一般，各自不同。凡夫俗子被颠倒之见所束缚，不能如实见，因此超胜于他们，故称圣谛。有漏的行法中，悦意的变为坏苦，不悦意的变为苦苦，除此之外的其他法，则变为行苦，因此五蕴与这三种苦相应，不是虚构的，故为谛实。从行法中，于三界中再次产生和出现，想要贪求等烦恼，因此从这些烦恼中产生一切痛苦，故为集谛。获得灭谛，因此与这些烦恼完全分离，故为灭谛。趋向、获得、寻求、表示或对境于灭谛，故称为道。将这四圣谛中的每一个，分为四、四、五、二和六种，是什么呢？依靠因缘，故为无常，因缘聚合则生，分离则灭或死，没有自主，故为无常之相。被三种和八种痛苦所恼
English
Having abandoned all that should be abandoned, and appropriately abandoned the fifth and above of the nine levels of meditative abandonment in the desire realm. A once-returner abandons the sixth level and above of meditative abandonment in the desire realm, making desire thin, therefore it is called the Thin Land, that is, the state of smallness remains. By abiding in the Non-Returner's Land, having abandoned desire and harmful thoughts towards desire, one is separated from desire, therefore it is called the Land of Separation from Desire, that is, having abandoned the state of smallness. The Arhat's Land, having been accomplished, is of the nature of protection, therefore, what was done before, in order to protect the meaning of accomplishment from not being lost, is called the Land of Protecting What Was Done or Realizing What Was Done. In reality, for an Arhat, there is no need to practice further in order to obtain a higher result. Up to the four Paths of Seeing, according to the differences in faculties, the Hearers, relying on the door of dependent origination, realize the nature of reality, therefore the result is endowed with miraculous powers, wish-fulfilling generosity, supreme bliss, existing like coral and turquoise. Other lands and paths, that is, the Four Noble Truths, are each different, just as the noble ones see them as true. Ordinary people are bound by inverted views and cannot see them as they are, therefore they surpass them, hence they are called the Noble Truths. Among conditioned phenomena with outflows, pleasant ones become the suffering of change, and unpleasant ones become the suffering of suffering, other phenomena besides these become the suffering of conditioning, therefore the five aggregates are associated with these three sufferings, and because they are not fabricated, they are true. From conditioned phenomena, one is born and arises again in the three realms, wanting to crave and other afflictions, therefore all suffering arises from these afflictions, hence it is the Truth of the Origin of Suffering. By attaining cessation, one is completely separated from these afflictions, hence it is the Truth of Cessation. That which goes to, attains, seeks, represents, or is an object of cessation is called the Path. Each of these four noble truths is divided into four, four, five, two, and six, what are they? Because it depends on conditions, it is impermanent, if conditions gather, it arises, if they separate, it ceases or dies, without autonomy, hence it is the aspect of impermanence. Afflicted by three and eight sufferings