Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【翻译解析失败】 [ { "chinese_translation": "目录 分发", "english_translation": "Table of Contents Distribution" }, { "original_tibetan": "འཚོལ་བཤེར་གདམས་ཀ", "chinese_translation": "搜索选项", "english_translation": "Search Options" }, { "chinese_translation": "上一页 菩提心普作王之义释珍宝舟。 毗卢遮那。", "english_translation": "previous The Precious Boat of Meaning Explanation on the All-Creating King of Bodhicitta. Vairochana." }, { "original_tibetan": "next", "chinese_translation": "下一页", "english_translation": "next" }, { "chinese_translation": "菩提心普作王之义释珍宝舟。 毗卢遮那。", "english_translation": "The Precious Boat of Meaning Explanation on the All-Creating King of Bodhicitta. Vairochana." }, { "chinese_translation": "名为《菩提心普作王之义释珍宝舟》之论著。本来极寂如虚空，无为法身与明智，离有无边无迁变，原始怙主敬普作。诸法心要心性现，不需趋行即现证，任运圆成普作义，汇集口诀为后世。如是，正等觉佛以善巧方便和大悲心，宣说了无数的法门和乘的类别，这些都是为了适应所化众生的根器而宣说的。但大多只是为了引导而宣说，并没有在一个方向上明确地宣说究竟的意义。如根本续第三十三品所说：“三身导师分别示，如是引导真实性。”又如后部续第六十四品所说：“最初眷属导师三身，为使各自入于所喜道，示道差别可趋入，为使小慧经由传承引向意义，我已了知是引导之语。”又如《无改品》所说：“由如是性而作改变者，导师所说真实性，非是决定之语，唯是引导之语。”因此，从声闻到阿努瑜伽之间的乘，仅仅是进入心性自生智慧之门的方便，而不是真正证悟它，因为它们不能超越迷误和遮蔽。如是说，根本续第三十八品说：“嗟！大菩萨谛听！眷属之导师三者，所教三者是迷误和遮蔽。那又如何呢？获得决定之六乘，显示为大圆满之迷途。”如是。下乘之义", "english_translation": "Herein lies the treatise called \"The Precious Boat of Meaning Explanation on the All-Creating King of Bodhicitta.\" Originally utterly peaceful, like the sky, uncompounded Dharmakaya and wisdom, free from existence and non-existence, without limit or change, to you, the primordial protector, All-Creating, I bow. The essence of all dharmas, the very nature of mind, is the path of direct experience. Without traversing or cultivating, one is manifestly enlightened right now. The meaning of the spontaneously perfected All-Creating, the pinnacle of vehicles, is compiled into instructions and explained for the sake of future generations. Thus, the perfectly enlightened Buddha, with skillful means and great compassion, has spoken of countless doors of Dharma and categories of vehicles, which were taught to suit the faculties of those to be trained. However, most of them were taught merely for the sake of guidance, and the definitive meaning was not explicitly stated in one direction. As stated in the thirty-third chapter of the Root Tantra: \"The three bodies of the teacher show separately, thus guiding to suchness.\" Also, as stated in the sixty-fourth chapter of the Later Tantra: \"The first retinue, the three bodies of the teacher, in order to lead each to the path they prefer, showed that the differences in paths can be traversed. In order to lead the small-minded to the meaning through transmission, I have understood it as guiding words.\" Furthermore, as stated in the chapter on \"Unchanging\": \"Those who make changes from suchness, the truth taught by the teacher, are not definitive words, but merely guiding words.\" Therefore, the vehicles from the Shravakas to Anuyoga are merely means to enter the door of the self-arisen wisdom of mind, but not to actually realize it, because they cannot transcend delusion and obscuration. Thus it is said, the thirty-eighth chapter of the Root Tantra says: \"O great Bodhisattva, listen! The three teachers of the retinue, the three teachings are delusion and obscuration. How is that? The six vehicles that have attained certainty are shown as the path of delusion of the Great Perfection.\" Thus it is. The meaning of those lower vehicles" }, { "chinese_translation": "。", "english_translation": "." } ] ============================================================
Chinese
即使习惯了，今生也看不到心性普作的意义，并显示了矛盾。在《后部续》的《无生品》中说： 唉！不了解我普作的自性， 相信分别显示的教理， 凡是进入三身所示之义的， 与我普作之义极其相违。 这样说了。 因此，仅仅是显现确定意义的教理，三世诸佛在三世中没有宣说。 普作导师宣说了，在《后部后部续》第八十四品中说： 唉！我乃导师普作国王， 大乘之根本，佛法之精髓的教理， 三身导师未曾宣说如此广大的， 显示无生的心续， 三世诸佛前辈未曾宣说， 后辈不会宣说，现在也不会示现。 普作国王没有变异， 以前也曾宣说，以后也会宣说， 现在显现宣说，对于具缘者， 确定显示，不费力气解脱的教理， 经部教理显现显示的教言传承， 不增不减，执持精髓者， 普作国王必定为你显示。 这样说了。 这样的普作是所有佛法和一切乘的精髓意义汇集为一，在《后部续》第七十九品中说： 唉！导师之导师普作国王， 在无为眷属之中授记， 如何确定无为精髓一切佛法的根本显现？ 若能了悟精髓自性一之意义， 一切自性都汇集于普作本身。 因此，若精通我普作之义， 就会精通不可思议之佛法。 若习惯我普作之义， 就是精通并习惯普作之义。 这样说了。 这就是将一切乘的精髓意义汇集为一的精华，在《根本续》第十三品中说： 普作国王菩提心我， 被说是所有乘的最精华。 三导师所安住的三乘， 必定安住，没有一乘之外的。 一者是普作菩提心的地， 那被说是所有乘的精华。 这样说了。 如此
English
Even if accustomed to it, the meaning of the mind itself, the All-Creating, is not seen in this life, and it is shown to be contradictory. In the chapter on the unborn in the Later Tantra, it says: Alas! Without understanding the nature of my, the All-Creating, Being content with the teachings that are shown separately, Whatever enters into the meaning shown by the three kayas, Is extremely contradictory to the meaning of my, the All-Creating. Thus it was said. Therefore, the teachings that manifestly show only the definitive meaning were not spoken in the three times by the Buddhas of the three times. The teacher, the All-Creating, spoke them. In the eighty-fourth chapter of the Later Later Tantra, it says: Alas! I am the teacher, the All-Creating King, The root of the vehicle, the teachings of the essence of Dharma, The three kayas' teachers have not spoken of such vastness, This mind-stream that shows the unborn, The previous Buddhas of the three times have not spoken, The later ones will not speak, and the present ones will not show. Because the All-Creating King has no change, He has spoken before and will speak later, Now he has appeared and spoken, so for the fortunate ones, The teachings that are definitely shown and liberate effortlessly, This lineage of the teachings that manifestly shows the sutras and teachings, Without increasing or decreasing, for those who hold the essence, The All-Creating King will definitely show you. Thus it is said. Such an All-Creating is the essence of all dharmas and all vehicles gathered into one meaning. In the seventy-ninth chapter of the Later Tantra, it says: Alas! The teacher of teachers, the All-Creating King, In the uncreated retinue, prophesied, How to determine the root of all dharmas, the uncreated essence, as it appears? If one understands the meaning of the one nature of essence, All natures are gathered into the All-Creating itself. Therefore, if one is skilled in the meaning of my, the All-Creating, One will become skilled in the inconceivable Dharma. If one becomes accustomed to the meaning of my, the All-Creating, One is skilled and accustomed to the meaning of the All-Creating. Thus it was said. That itself is the essence that gathers the essence of all vehicles into one meaning. In the thirteenth chapter of the Root Tantra, it says: The All-Creating King, the Bodhicitta, I, Am said to be the very essence of all vehicles. The three vehicles in which the three teachers abide, Definitely abide, there is no vehicle other than one. One is the ground of the All-Creating Bodhicitta, That is said to be the essence of all vehicles. Thus it is said. Thus
Chinese
超越八种边际的顶峰大圆满，普作阿底瑜伽之法。此心要义诀窍有三：开示者上师之自性，开示处弟子之特征，应取之口诀之自性。第一，精通内外之法与宗派，尤其精通阿底之见解，善于引导弟子相续中证悟心要之义，不为世间法与相所染污，应依止，以一切财富令彼上师欢喜，如二十七根本续云：胜过以黄金涂抹黑色的，如实开示之上师乃珍宝藏，因其价值无可估量故应赎买。此外，于自他之宗派与佛法之义理愚昧，贪执事物与相而喜好喧嚣与散乱，戒律与誓言衰损，将无有引导之具信者引入歧途，以佛法寻求利养者，乃于阿底之义之外道，纵然以言辞为他者开示佛法，然自身无有证悟之分，故应舍弃如猴子般的戏论。如是亦于《清净界品》云：孩童欺骗故，将修行引入分别之歧途，无有到达之时，无有证悟之时，以佛法寻求佛法，如何能获得？未成量之上师，如猴子般的教言，依止则迷失道路，为分别所束缚。如是说。第二，所开示之境，弟子之自性者，总的来说，具有信心与誓言，心胸宽广且大悲，信心坚定且慷慨大方。于后之续后品第八十三品云：一切之根本，超越之菩提心续，此显现见解之教言，具信与誓言，精进广大者，大悲无有自怜与厌离，于身体、儿女、妻子、奴仆与财富，不执着任何事物，以信心与欢喜供养。此等乃信心与誓言之表征，故应布施与具有心要之义者。如是说。尤其应将此等词义圆满布施之器
English
The Great Perfection All-Creating Ati Yoga, the pinnacle that transcends the eight extremes. This quintessential instruction on the meaning has three aspects: the nature of the teacher who reveals it, the qualifications of the student who is the object of instruction, and the nature of the essential instructions to be adopted. First, one should rely on a teacher who is learned in the doctrines and philosophical tenets of both internal and external schools, especially one who has mastered the view of Ati, who is skilled in guiding students to realize the very meaning of the essence in their own minds, and who is not tainted by worldly concerns or attachment to signs. One should please that noble teacher with all one's resources. As it is said in the twenty-seventh chapter of the Root Tantra: "Better than gold plated with black lacquer is the authentic teacher, the precious treasury of instruction. One should redeem him, for his value is immeasurable." Other than that, one who is ignorant of the tenets of one's own and others' schools and the meaning of the Dharma, who is attached to objects and signs and delights in busyness and distraction, whose vows and commitments are broken, who leads the faithful without guidance onto the wrong path, and who seeks gain through the Dharma is someone who has turned away from the meaning of Ati. Even if he teaches the Dharma to others with mere words, he has no chance of realizing it himself. Therefore, one should abandon such monkey-like pretense. As it is said in the chapter on the Pure Realm: "Deceived by children, he leads religious practice onto the path of conceptualization. There is no time to arrive, no time to realize. Seeking Dharma with Dharma, how can he ever find it? The teacher who is not a valid authority, like a monkey's words, by relying on him, one goes astray and is caught by conceptualization." So it is said. Second, the nature of the student who is the object of instruction is, in general, one who possesses faith and commitment, is patient and compassionate, has steadfast faith, and is generous. As it is said in the eighty-third chapter of the Later Tantra: "The root of all, the essence of enlightenment that transcends all, this teaching that reveals the intention, one who has great faith and commitment and diligence, and compassion without self-pity or aversion, who is not attached to body, children, wife, servants, or wealth, who offers with faith and joy. These are the signs of faith and commitment, so give to those who possess the meaning of the essence." So it is said. In particular, the vessel for fully bestowing these words and meanings