Chinese
对四义特别决定的赛班德·炯丹的注释。 对四义特别决定的赛班德·炯丹的注释。 《对四义特别决定》正文。
English
Commentary by Sei Bende Jungden on the Special Determination of the Four Meanings. Commentary by Sei Bende Jungden on the Special Determination of the Four Meanings. CA TVA RI A MO BI SHE SHA U PA DHE SHA TI SMA. The Text of the Special Determination of the Four Meanings. In Sanskrit: Ca (Ka) Tva Ri, (Kha) A Mo, Bi (Ga) She Sha, Upa Dhe Sha (Ca) Na Ma. In Tibetan: Don (Kha) Zhi (Ka) Lhag (Ga) Par, Gtan La Dbabba, Zhes (Ca) Bya Ba. Homage to the Three Glorious Ones, the Five Vajras, the Four Minds, and the Two Heroes! The nature of the great bliss of non-dual true wisdom, liberating from attachment to impartial desire, the impartial all-knowing heroic mother lord who liberates from endless prejudice, I pay homage and praise to the victorious vidyadharas with their lineage! Without examination, without accomplishment, the extraordinary fruit of spontaneous accomplishment, from the teachings of the free and complete, the symbols transmitted through ear transmission, gathered together, for the benefit of the fortunate vessels, direct and indirect disciples. In the state of self-illumination, look impartially, without error, without artifice, abide in your own nature, do not bind the three doors, act freely, rely on the body with ornaments. If the omniscient speaks without examination, examination and analysis are also endless partiality. Existence and non-existence are both the four sentences of non-duality. First, the five individual ones spoken of from the viewing sphere. Beings are: Motivated by hatred and torment, killing parents and arhats, causing division in the sangha, drawing blood from the body of the Tathagata with malice, the five inexpiable sins and the ten non-virtuous actions. Revival, black line, gathering destruction, howling, great howling, extreme heat, uninterrupted, i.e., hot and cold with blisters. Blisters burst, gnashing teeth, saying "Achu," saying "Gihu," splitting like an উৎপལ་ (藏文，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：blue lotus), splitting like a lotus, splitting greatly like a lotus. The location of eighty-eight is not fixed. The others are located under this Jambudvipa, near the fire pit and the rotten mud, the road of knives, etc., are said to be rivers. The realm of nine and two, the mind appears as self-arisen things. Motivated by greed, with stinginess and obstruction and the ten non-virtuous actions. Guarding emptiness, the three internal and external bodies and limbs are uncoordinated, the two obscurations of hunger and thirst, etc.
Chinese
我。自性真实是暂时苦乐之因。因不识善恶，以身之三、语之四、意之三，行十不善业之力。大千世界中间，小者四大洲周围的黑暗中，大海根本处忆念衰退之力。忆念衰退，虽与人及器物同享安乐之分，然兽皮常怀恐惧。彼等之中，显现险谷、悬崖、深渊、鸟巢。一者食一者，由不识而难生。以嫉妒心受持十善之少分力。四大洲所居之母身，面为牛之量，即四肘或半，四、八、十六、三十二。显现形状受用财物、谷物、棉布、犊布、珍宝、牛、树等。以嗔恚心行善，须弥山之腹空，金城、楼阁、妙选、那唐贤善等，如《处显示经》所说。地上种种相之山上，手持兵器。须弥山北方的海下千由旬处，罗睺星执持。其下二万一千一百千过去后，有阿修罗王勇士、花鬘、极坚固安住。显现形貌端严，争斗兵器。以傲慢心修习十善之根本力。欲界六天藏中说：具有光明的神之身。如是说。之身及欲乐受用尤为超胜。修习梵住四无量，不动之业，四禅定及四等持。色界十七处及无色界四生处，显现为暂时轮回安乐之圆满处。༈。如其自性安住，以理各自之所见不同，执为真实，而勤修，则成熟为实有之物。若未从我执中解脱，则被束缚，为痛苦所刺痛，故应知为错乱。༈。于非彼执为彼，说为邪见，常实者，即神我１、微尘１、自性。１自在１等是常、一、安乐且得自在的。从彼等因所生及作者彼等
English
I. The very nature of reality is the cause of temporary happiness and suffering. Because of not knowing good and evil, by the power of practicing the ten non-virtuous actions of the three of body, four of speech, and three of mind. In the darkness between the great three-thousand world and the small four continents, due to the power of forgetting the fundamental place of the great ocean. Although sharing the enjoyment of happiness with humans and vessels due to memory loss, animal skins are always accompanied by fear. Among them, dangerous valleys, cliffs, abysses, and bird nests appear. One eats the other, and it is difficult to be born from ignorance. By the power of merely taking up the ten virtues with jealousy. The mother's body residing in the four continents, the face is the size of an ox, which is four cubits or half, four, eight, sixteen, thirty-two. Appearances include enjoyment of wealth, grains, cotton, calfskin, jewels, cattle, and various trees. By practicing virtue with anger, the interior of Mount Meru is empty, the golden city, pavilions, excellent choices, Natang Xianshan, etc., as stated in the Sutra of the Display of Places. On the mountains with various signs on the ground, holding weapons in hand. At a thousand yojanas below the ocean north of Mount Meru, Rahu seizes. After twenty-one thousand one hundred thousand past that, there are the Asura King Warrior, Garland of Flowers, and Extremely Steadfast Abiding. Appearances include handsome appearance, fighting weapons. By the power of cultivating the root of the ten virtues with pride. In the treasury of the six desire realm heavens, it is said: The body of the god with light. Thus it is said. The body and enjoyment of desire are particularly superior. By practicing the four immeasurables of the Brahma abodes, the unwavering action, the four dhyanas and the four samapattis. The seventeen realms of the form realm and the four formless birth places appear as the complete place of temporary samsaric happiness. ༈. As its nature abides, according to reason, each person's different perceptions are asserted as true, and by diligently practicing, it matures into an existing thing. If one is not liberated from self-grasping, one is bound and pierced by suffering, therefore it should be known as delusion. ༈. Grasping what is not that as that, speaking of wrong views, the eternal reality is the self 1, atom 1, nature 1, sovereign 1, etc., are eternal, one, blissful, and have freedom. Those born from those causes and the doers of those
Chinese
由...所产生的果实，被转变的不思议污垢所染污。（！）为了净化它们，通过将它们从先前的状态转变，狗和鸟的苦行是徒劳的，因为没有果实，所以是邪法。 此外，他们还依靠梵天和遍入天等大神，而不是圣人的教导，通过自己的禅定来证明。（！）即使通过微细的烦恼和有漏的现量，确定瑜伽的现量是不可见的，也是不合理的。（！）如果你们所期望的常有事物能够实现自他的利益，如果次第因的能量没有阻碍，那么果实就会永远产生。否则，如果被因缘所转变，那就是无常的。如果不转变，那么以后也不会产生。如果同时一次性地产生一切，那么未来的一切都应该现在就成立。如果以后再产生，那么一次性产生的能力就会丧失。（！）知道这是不合理的错误。（！）能仁最初的教诲是为了引导小智慧者，逐渐地引导他们进入意义之中。因此，他将轮回、涅槃和空性四者结合起来，宣说了四圣谛。他高度赞扬了彻底的烦恼，即轮回之因的对治法。仅仅抓住法和人的止息之境，执着的意识，微尘和刹那。（！）因为年轻的住所不会受到损害，所以它被认为是胜义谛，而粗大和相续可以被智慧摧毁，可以被对治法摧毁，所以它是世俗谛。（！）当进入五道时，第八地是白色完全显现之地。（通过信行道的暖位获得。）通过种姓。（在忍位时，声闻、独觉、菩萨的）第八地。（进入预流果）见道。（预流果位）薄地。（一来果）离欲地。（不还果）证悟所作之地。（阿罗汉）声闻之地。（剩余的三种进入者）或者，论师月称在《入中论》中，将入流果的八地视为八地。（！）通过对治法，舍弃所应舍弃的，与不相符的方面，见道和修道的烦恼。平息三界的烦恼之敌，远离痛苦之病，所以是安乐的。（！）导师确定这是佛陀所说，远离三界之病，自己显现为寂静安乐，这也是不...
English
The fruits produced by... are stained by the transforming, inconceivable defilements. (!) In order to purify them, by transforming them from their previous state, the asceticism of dogs and birds is futile because there is no fruit, so it is a wrong dharma. Moreover, they rely on great gods such as Brahma and Vishnu, not on the teachings of holy persons, to prove through their own meditation. (!) Even if the subtle afflictions and contaminated direct perception determine that the direct perception of yoga is invisible, it is unreasonable. (!) If the permanent things you desire can accomplish the benefit of self and others, if the energy of the sequential cause is unimpeded, then the fruit will always be produced. Otherwise, if it is transformed by conditions, it is impermanent. If it does not transform, then it will not produce later either. If everything is produced simultaneously at once, then everything in the future should be established now. If it is produced later, then the ability to produce at once is lost. (!) Know that this is an unreasonable mistake. (!) The Able One's first teaching was to gradually lead those of small wisdom from delusion into meaning. Therefore, he combined the four of samsara, nirvana, and emptiness, and declared the Four Noble Truths. He highly praised the complete afflictions, the antidote to the cause of samsara. Merely grasping the object of cessation of dharma and person, the clinging consciousness, minute particles and moments. (!) Because the young dwelling is not harmed, it is considered the ultimate truth, while the coarse and continuous can be destroyed by wisdom and can be destroyed by antidotes, so it is the conventional truth. (!) When entering the five paths, the eighth ground is the ground where white is completely visible. (Obtained through the heat of the path of faith.) Through lineage. (At the time of patience, the eighth ground of hearers, solitary realizers, and bodhisattvas.) The ground of seeing (entering the fruit of stream-enterer). (Stream-enterer fruit position) The thinned ground. (Once-returner) The ground of detachment from desire. (Non-returner) The ground of realizing what has been done. (Arhat) The ground of hearers. (The remaining three entrants) Or, Master Chandrakirti, in Entering the Middle Way, regards the eight grounds of stream-entry fruit as eight grounds. (!) Through antidotes, abandon what should be abandoned, the afflictions of the path of seeing and meditation that are incompatible. Pacifying the enemies of the afflictions of the three realms, and being free from the disease of suffering, so it is happiness. (!) The Teacher determines that this is what the Buddha said, being free from the disease of the three realms, and one's own appearance of peace and happiness, this is also not...