Tibetan
【处理错误】 [ { "chinese_translation": "入大乘瑜伽之方便诀窍释论《王子善道》。", "english_translation": "An Explanation of the Instructions for Entering the Practice of Mahayana Yoga, entitled \"The Good Path of the Prince.\"" }, { "chinese_translation": "入大乘瑜伽之方便诀窍释论《王子善道》。", "english_translation": "An Explanation of the Instructions for Entering the Practice of Mahayana Yoga, entitled \"The Good Path of the Prince.\"" }, { "chinese_translation": "名为王子善道之大乘瑜伽引导教授释论。", "english_translation": "The commentary on the instructive guidance on the conduct of Mahayana Yoga, named 'Suputra Supanthi,' was composed." }, { "chinese_translation": "入大乘瑜伽之方便诀窍释论《王子善道》之名著在此。", "english_translation": "Herein lies the treatise entitled \"The Good Path of the Prince,\" an explanation of the instructions for entering the practice of Mahayana Yoga." }, { "chinese_translation": "嗡，吉祥！贤劫千尊导师发心力，圆满誓愿海之威德者，此刹土之导师，名为释迦狮子，其美名遍布三界，我顶礼！十六妙龄之青春姿态，无边智慧幻化之显现，以忆念遣除黑暗，赐予智慧之天，与无二之心相应，我恭敬顶礼！以经论、理证、诀窍、慈悲之大宝藏，遣除三时教法与众生之衰损之友，顶礼一切圣士夫，略释此论之意。如是赞颂后，所要讲述的是，阿若耶谢炯内论师所著的《入大乘瑜伽之次第方便》，此论有三种总义：开端之义，真实意乐之正论之义，结尾收摄并回向善根之义。开端之义有二：顶礼和立誓宣说。首先是：无过失之过患等。二障及其习气皆无过失之过患，具足断功德；以智慧与慈悲摄持之所有功德皆圆满，具足证功德；一切众生暂时与究竟之利益与安乐之善聚皆生起之处，即是事业功德圆满。现观庄严论云：众生皆为胜者心，断与证及三者中，名为三大自生者，当知此为所为事。如是，对自然成就二利之共同三宝与不共三根本恭敬顶礼。必要是积累福德，从而成就所愿，行为不被违缘所夺，以及调伏", "english_translation": "Om, Svasti! I prostrate to Shakya Simha, the teacher of this realm, whose fame pervades the three worlds, who has the power to perfect the ocean of aspirations, and who arises from the thousand guides of the Fortunate Aeon! I respectfully bow to the deity who dispels darkness with mindfulness and bestows wisdom, appearing as a youth adorned with the grace of sixteen years, with the boundless manifestation of the magic of wisdom, and who is in union with the non-dual mind. Having bowed to all the noble beings, the friends who dispel the decline of the teachings and beings of the three times with the great treasure of scripture, reasoning, instructions, and compassion, I will briefly explain the meaning of this treatise. Having offered praise in this way, what is to be explained is this step-by-step method for entering the Great Vehicle Yoga, composed by the master Aro Yeshe Jungne, which has three general topics: the meaning of the beginning, the meaning of the actual intention of the text, and the meaning of concluding by summarizing and dedicating the roots of virtue. The meaning of the beginning has two parts: paying homage and making a commitment to explain. The first is: being free from the faults of defects, etc. The two obscurations, together with their predispositions, are free from the faults of defects, possessing the perfection of abandonment; all the qualities gathered by knowledge and love are perfected, possessing the perfection of realization; and the source from which all the benefits and happiness of beings, both temporary and ultimate, arise, is the perfection of activity. The Ornament of Clear Realization says: \"All beings are the mind of the supreme one, Among abandonment, realization, and the three, It is known that these three great self-born ones Are the purpose.\" Thus, I respectfully bow to the common Three Jewels and the uncommon Three Roots, which spontaneously accomplish the two benefits. The need is to accumulate merit, thereby fulfilling wishes, actions are not stolen by adverse conditions, and to tame" } ] ============================================================
Chinese
这是为了使人对论著产生兴趣。第二是，讲述进入大乘瑜伽的方法。这里，由于题名中包含了论著的要义，所以稍作解释。一般来说，乘的分类很多，但归纳起来可分为大乘和小乘两种，这里指的是波罗蜜多的大乘。梵语“摩诃衍那(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”中，“摩诃(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”是大，“衍那(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”仅指乘，即从事利益众生的事业，因此必须从高处走向更高处，这也适用于道路和经文。伟大之处在于，与小乘相比，它通过七种伟大之处而超胜，这在《现观庄严论》中有所阐述。在《摄波罗蜜多论》中说：“为何称此为大乘？因为乘坐它能消除一切众生的痛苦。此乘如虚空，是无量的大殿，是获得喜悦、快乐和幸福的殊胜之乘。”就像虚空能容纳一切事物一样，小乘的所有道路也以增上功德的方式容纳于此。在《解脱经》中说：“大乘的尺度如海洋，小乘如蹄印之水。”就像蹄印之水汇入海洋，而海洋本身拥有取之不尽的宝藏一样，它也具备深广无边的佛法。总之，在《宝鬘论》中说：“空性具大悲之心，是某些人成就菩提之道。”因此，通过区分方便大悲和智慧无我这二者，它才得以超胜。而且，三世诸佛的母亲非它莫属。在《摄类学》中说：“过去和未来，充满十方的一切佛陀，他们的道路都是此波罗蜜多，而非其他。”因此，此大乘道路的实质是远离能取所取的分别念，具备慈悲的滋润，安住于从无分别智慧中产生的，极其清净的法界中。也就是说，止观双运的道路是法界和智慧二者无别。通过无分别的禅定止息分别念，这被称为从能取所取中解脱。无分别的禅定是所断的真实对治，因此是无漏无间道。分别念止息是解脱道，前者如驱逐盗贼，后者如关闭门窗。瑜伽一词表示相应。
English
This is to generate interest in the treatises. Secondly, it is to explain the means of entering the Great Vehicle Yoga. Here, since the title includes the essence of the text, a little explanation is given. In general, there are many divisions of vehicles, but when summarized, they are divided into two, the Great Vehicle and the Small Vehicle, and here it refers to the Great Vehicle of the Perfection of Wisdom. The term "Mahāyāna (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" in Sanskrit, where "Mahā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" means great, and "Yāna (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" simply means vehicle, that is, engaging in the activity of benefiting beings, therefore one must proceed from higher to higher, and it also applies to the path and the scriptures. The greatness lies in the fact that it surpasses the Lesser Vehicle through seven greatnesses, as explained in the Ornament of Clear Realization. In the Compendium of Perfections, it says: "Why is this called the Great Vehicle? Because riding on it eliminates the suffering of all sentient beings. This vehicle is like the sky, an immeasurable great mansion, the supreme vehicle that achieves joy, happiness, and bliss." Just as the sky can contain all things, all the paths of the Lesser Vehicle are also contained here in the manner of increasing qualities. In the Sutra of Liberation, it says: "The measure of the Great Vehicle is like the ocean, the Small Vehicle is like the water in a hoofprint." Just as the water of a hoofprint merges into the ocean, and the ocean itself possesses inexhaustible treasures, it also possesses boundless profound and vast Dharma. In short, in the Garland of Jewels, it says: "Emptiness with the essence of compassion is the path to enlightenment for some." Therefore, it is distinguished by realizing the difference between skillful means of great compassion and wisdom of selflessness, and thus it is superior. Moreover, there is no other mother of all the Buddhas of the three times than this. In the Collection, it says: "All the Buddhas who have passed and have not yet come, who dwell in the ten directions, their path is this Perfection of Wisdom, and no other." Therefore, the essence of this Great Vehicle path is to be free from the conceptualization of grasping and being grasped, to possess the moisture of compassion, and to abide in the Dharmadhatu, which is extremely pure, arising from non-conceptual wisdom. That is to say, the path of union of calm and insight is the indivisibility of Dharmadhatu and wisdom. By stopping conceptual thoughts through non-conceptual samadhi, this is called liberation from grasping and being grasped. Non-conceptual samadhi is the actual antidote to be abandoned, therefore it is the unpolluted, uninterrupted path. The cessation of conceptual thoughts is the path of liberation, the former is like expelling a thief, and the latter is like closing the doors and windows. The word Yoga means union.
Chinese
因此，为了掌握内心的真实意义，我将讲述进入修行的方法次第。 所谓的必要性，就是不做无用的事情，而是迅速完成。如《智慧之树》中所说： 圣者不应承诺过多， 若已承诺， 犹如在石头上刻画， 至死也不会放弃。 如是说。 第二，所希望的，是经文的意义，有三点：以身体的方式简要地指示，以肢节的方式详细地解释，最后是带有教诲的指示。 第一点有三：为了消除修法的障碍，依止寂静处。 比如：某人等。 任何想要修持菩提的瑜伽士，想要舍弃自己和他人轮回和恶趣的痛苦，想要获得寂静涅槃的大乐，那么最初就应该住在远离村庄的地方，直到听到鼓或大法螺的声音为止，或者住在弓箭五百箭程远的寺院处。 如是说。 此外，大导师的口诀《见鬘》中说： 修法时，地点也很重要。 如果能成就殊胜的禅定，那就再好不过了，因此劝诫要依止。 任何争论和不善增长的地方，都会阻碍解脱之道，所以应该舍弃。 如是说。 任何增长贪嗔念头的因缘，无论修持多久也不会成就，所以必须远离恶劣的地方。如《策励增上意乐经》中说： 任何有戏论或争论的地方， 最好走到一百由旬之外。 任何生起烦恼的地方， 即使片刻也不要停留。 如是说。 《本生传》中说： 长时间混杂的修行， 不如清净明晰的修行一日。 如是说。 对于想要获得的意义，必须在闻思上断除增益，然后才能依止寂静处。 否则，会对道路产生怀疑，无法获得定解。 《律藏》中说： 多闻者在森林中， 安住于青春隐退是安乐的。 如是说。 《学集论》中说： 应当寻求能忍受的听闻， 然后住在森林中。 如是说。 依止寂静处的利益很多，《三摩地王经》
English
Therefore, in order to gain mastery over the true meaning of the inner mind, I will explain the order of methods for entering into practice. The so-called necessity is to accomplish things quickly without doing useless things. As it is said in the "Tree of Wisdom": The noble should not promise much, But if a commitment has been made, Like drawing on a stone, Even in death, it will not be abandoned. Thus it is said. Secondly, what is desired is the meaning of the text, which has three points: briefly indicating in the manner of the body, explaining in detail in the manner of the limbs, and finally, indicating with instructions. The first point has three: in order to eliminate obstacles to Dharma practice, one should rely on solitude. For example: Someone, etc. Any yogi who wishes to practice Bodhi, who wishes to abandon the suffering of samsara and the lower realms for themselves and others, and who wishes to attain the great bliss of peaceful Nirvana, should initially reside in a place far from the village, until the sound of a drum or a great conch shell can be heard, or in a monastery five hundred bow-lengths away. Thus it is said. Furthermore, in the Great Teacher's oral instruction, the "Garland of Views": When practicing Dharma, the place is also important. If one can achieve supreme Samadhi, that is even better, therefore it is advised to rely on it. Any place where disputes and non-virtue increase will obstruct the path to liberation, so it should be abandoned. Thus it is said. Any circumstance that increases thoughts of attachment and aversion, no matter how long one meditates, will not be accomplished, so one must be separated from bad places. As it is said in the "Sutra of Encouraging Higher Intention": Wherever there is elaboration or dispute, It is best to go beyond a hundred yojanas. Wherever afflictions arise, Do not stay or dwell even for a moment. Thus it is said. In the "Jataka Tales" it says: A long time of mixed practice, Is not as good as one day of clear and lucid practice. Thus it is said. For the meaning that one wishes to attain, one must cut off the superimpositions of hearing and thinking, and then rely on solitude. Otherwise, doubts will arise on the path, and one will not be able to gain certainty. In the "Vinaya" it says: Those who have heard much in the forest, It is pleasant to dwell in the retreat of youth. Thus it is said. In the "Compendium of Trainings" it says: One should seek hearing that can be endured, Then dwell in the forest. Thus it is said. There are many benefits to relying on solitude, the "Samadhiraja Sutra"