中观庄严论释
最新书摘：
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岸本2019-02-23To establish all things as being the mind is the supreme and distinctive feature of the tenets of all the Buddhas. This indeed is the true understanding of the appearing mode of phenomena. It is the supreme crucial point of the pith instructions for meditation. It destroys the whole mechanism of existence with the sure touch of a butcher who knows exactly how to kill an animal, and like a carpenter who understands how to work his wood. And if this point is associated with extraordinary methods, it becomes the very essence of the pith instructions of the Vajrayana. 因此在自心上抉择诸法，既是一切佛教宗派独具的殊胜特点,也是万法现象的本来面目,又是修道的微妙窍诀,依之必能铲除三有的根本,好似屠夫精通致命的部位、樵夫精通伐木的要领等一般。如果以殊胜方便摄持,那么在究竟金刚乘时窍诀的醍醐也仅此而已。
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岸本2019-02-22As was explained above, when he estab- lishes the ultimate in itself, which accords with the field of wisdom of Aryas while they are in meditative equipoise, it is sufficient for him to refer to, as objects of assessment, the phenomena of samsara and nirvana asthey appear and are experienced on the empirical level, without analyzing or examining them. Since from the beginning these phenomena are beyond the four conceptual extremes, it is not necessary for him to enter into a close philosophical investigation of the way phenomena appear on the conventional level. When one assesses appearances with words and concepts, one may for instance say that phenomena exist or do not exist, that phenomena are or are not the mind. But however one may assert them, they do not exist in that way on the ult...
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岸本2019-02-22而在成为最初听闻的语言、思维分别之对境的“名言中产生、于胜义中不生”,只能算是二谛双运中的相似胜义,原因是它只不过是作为世俗存在的对立面而引生出来的;或者说,由于它属于胜义的范畴,因而称为相似;换句话说,它是所谓二谛中的世俗谛所观待的对象;也可以说它是随同究竟胜义的相似门;抑或说,通过修习它足能摧毁无始以来久经熏染、根深蒂固之习气所致的实执,由此也可称为胜义。
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岸本2019-02-22Thus the honorable Chandrakirti emphasizes and establishes the ultimate in itself from the very beginning. He does not refute mere appearances, for these are the very basis for investigation into the ultimate; they are the means and gateway to it. He therefore accepts them as a basis for debate and establishes them as being beyond all conceptual extremes. Then, in the postmeditation period, he establishes his own position and refutes those of his opponents concerning the path and result in accordance with the way they are assessed by the two kinds of reasoning. And thus even the Prasangikas make assertions on the conventional level, and these cannot be invalidated. They assert conventional phenomena as mere appearances or simply as dependent arisings. 月称论师一开始就着重抉择了真实胜义,因而是将缘起显现不灭这一点作为观察对境...
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岸本2018-11-25如果对于微妙甚深的佛陀之诸道，没有想方设法以百般的理证努力（观察，分析），则无法生起相合实相的定解。由此可见，如森林起火般的闻思智慧只有借助精进之风与事势理才能将增益的密林尽焚无余。倘若如此，则既不会在盲修的黑暗中沉睡不醒，也不会以表面的广闻随着油腔滑调之风摇摆不定，放任自流。而会在胜乘的美宅中尽情品尝各种各样妙法的美味。”