Chinese
智慧也。完全清净是指去除突发性的垢染，以及断除垢染后获得的解脱果。这样，善妙的开端、中间和结尾这三者，以及意义和词句的优美，这五者主要阐述了圣教的功德；而不混杂等四者，被称为具备四梵住的功德，是未造作的法性和有境证悟的法性的殊胜之处。这些都是按照世亲在《经庄严论》的注释中所说的进行解释的。 “世尊善说之法”，或者在其他一些版本中也出现“世尊之法善说”，这是因为外道徒所宣说的法是错误的，他们将非解脱之道视为解脱之道，有些人将恶趣之道视为天界之法，还有些人即使宣说天界之道，也是宣说有垢染和不圆满的法。世尊所宣说的法与此相反，因此是善说的。 如实宣说，无论是世俗谛还是胜义谛，都如实地、毫不颠倒地宣说各自的体性。 无疾病，因为能成为烦恼和习气的一切障碍的对治，所以是无障碍之疾病。 无时断，指的是未造作的法界不变不灭，圣道的智慧也不会退失，以及断除之法已断除，无需再次断除的意义。 引导，是从“乌帕纳伊卡”这个词演变而来，意思是引导，以舍弃烦恼和痛苦所摄持的轮回的方式，引导和安置于无漏的法界。对此，译师在注释中翻译为“具有智慧”，如果是这样，则应该是“乌帕惹亚伊卡”，但这与解释不太相符。 见此有义，是指从见法中获得诸果之殊胜，并且不再退转，因此是有意义的。在一些汉文版本中出现“埃西帕西卡”，翻译为“来看这里”，但还是按照原文比较好。智者们各自……
English
Wisdom, too. Complete purification refers to the removal of adventitious defilements and the resulting liberation from having abandoned those defilements. Thus, the three virtues—good beginning, middle, and end—and the excellence of meaning and words, these five mainly demonstrate the qualities of the teachings; while the four, such as non-mixture, are called the qualities of possessing the four Brahma-viharas, which are the greatness of the uncreated Dharma and the Dharma of subjective realization. These are explained according to what Vasubandhu said in the commentary on the Ornament of the Sutras. "The Dharma well-spoken by the Blessed One," or in some other versions, it also appears as "The Dharma of the Blessed One is well-spoken," because the Dharma taught by the Tirthikas is flawed, as they perceive the path that is not liberation as the path to liberation, some perceive the path of the lower realms as the Dharma of the higher realms, and some, even if they teach the path of the higher realms, teach those that are defiled and incomplete. The teachings of the Blessed One are the opposite of this, therefore they are well-spoken. Truly taught, whether it is the relative truth or the ultimate truth, each is truly taught without reversing their respective characteristics. Without disease, because it becomes the antidote to all obscurations of afflictions and habitual tendencies, it is without the disease of obscurations. Timeless, which refers to the uncreated Dharma realm being unchanging and indestructible, the wisdom of the noble path not diminishing, and the meaning of having abandoned what is to be abandoned, without needing to abandon it again. Leading, is derived from the word "upanayika," meaning to lead, in the manner of abandoning samsara, which is encompassed by afflictions and suffering, leading and establishing in the uncontaminated Dharma realm. To this, the translator translated in the commentary as "possessing intelligence," if that is the case, then it should be "uparyayika," but this does not quite match the explanation. Seeing this is meaningful, which means that from seeing the Dharma, one obtains the supreme of all fruits and does not regress, therefore it is meaningful. In some Chinese versions, "ehi pasyika" appears, translated as "come and see here," but it is better to follow the original text. The wise ones each...
Chinese
所谓“各自领会”是指：智者的名号是圣者，他们以无分别的等持智慧现量证悟，而不是分别识和推理的境界。世尊所说的“善于教导法和律”是指：虽然是各自领会的，但并非不通过教证来阐释，因为如来之语是与法身同质的，如同法身所具有的那样从教证中产生，因此，各自领会的也能从教证中宣说。所谓“善于教导”在一些汉文译本中译为“苏帕格地达（藏文音译）”，意为“善于彻底区分”。“ निश्चित निर्याण नियतम् (梵文天城体，niścitaṃ niryāṇam niyatam，梵文罗马拟音，确定，解脱，必然)”是指 निश्चित निर्याण नियतम् (梵文天城体，niścitaṃ niryāṇam niyatam，梵文罗马拟音，确定，解脱，必然)从轮回中 निश्चित निर्याण नियतम् (梵文天城体，niścitaṃ niryāṇam niyatam，梵文罗马拟音，确定，解脱，必然)解脱。“导向圆满菩提”是指：依凭教证，通过道来引导，更何况是大乘之道本身。通过传承的方式，声闻和独觉之道也是如此，因为 желающие вступить в нирвану без остатка также неизбежно вступят в махаяну по прошествии долгого времени. 过去已经显示了最终的唯一乘。所谓“没有不一致”，是指：所证悟的法性也是唯一的，圣者们在各自的境界中平等，绝对没有经验上的差异。所谓“具有集合”，是指：一个所知能完全把握多种形态，如同多种形态汇集于一的功德，即一个智慧就能证悟无常、痛苦、无我等等一切。所谓“具有所依”，是指：一切善法都依赖于法界如来藏，而这本身就是法宝的究竟。所谓“断绝流转”，是指：完全断绝了心和心所的流转，在如来地的一切形态中，以及圣菩萨的等持中，除了阿赖耶识之外的一切都止息了。第三，在忆念僧众的经文中，如“大乘的僧众”那样，是指不退转的菩萨僧众，就此而言，“善于安住”是指戒
English
That which is called "to be known individually" means: the name of the wise is noble, and they are to be directly realized by the non-conceptual samadhi wisdom of those, but it is not the object of consciousness and reasoning. What the Blessed One said, "well teaches the Dharma and Vinaya," means: although it is to be known individually, it is not that it is not shown by scripture, because the words of the Thus-gone One are homogeneous with the Dharmakaya, and just as it is possessed by the Dharmakaya, it arises from scripture, therefore, that which is to be known individually is also explained from scripture. The so-called "well teaches" is translated in some Chinese versions as "Supragedita," which means "well and thoroughly distinguished." "Definitely emerging" means definitely emerging from samsara. "Leading to perfect enlightenment" means: relying on scripture and leading through the path, let alone the path of the Mahayana itself. Through the lineage, the path of the Hearers and Solitary Realizers is also like this, because those who wish to enter nirvana without remainder will also inevitably enter the Mahayana after a long time has passed. The past has shown the ultimate one vehicle. The so-called "without disagreement" means: the nature of reality to be realized is also one, and the noble ones are equal in their own realms, and there is absolutely no difference in experience. The so-called "having assembly" means: one knowledge can completely grasp many forms, like the merit of many forms gathering into one, that is, one wisdom can realize impermanence, suffering, selflessness, and so on. The so-called "having support" means: all virtuous dharmas depend on the Dharmadhatu Tathagatagarbha, and that itself is the ultimate of the Dharma Jewel. The so-called "cutting off the flow" means: completely cutting off the flow of mind and mental factors, in all forms of the Tathagata ground, and also in the samadhi of the noble Bodhisattvas, everything other than the Alaya consciousness ceases. Third, in the sutra of remembering the Sangha, as in "the Sangha of the Great Vehicle," it refers to the non-retrogressing Bodhisattva Sangha, and in that regard, "well abiding" refers to the
Chinese
安住于三种戒律之中。进入理智是指进入无边禅定。正直进入是指不住于常断二边，而是进入法界平等性。这三者依次是戒律、心和智慧的修学。随顺进入是指一切见解、行为、所缘境和利益众生的行为没有丝毫矛盾的道路。堪能合掌是因为能够见到他人未见的甚深法性。堪能礼拜是因为具有从轮回中解脱众生的大悲心，完全舍弃自身利益，具有圣者的大行。所谓福德之田是指既是福德又是光荣，因此具有广大的福德资粮，而且此田是应恭敬之处。完全清净的大供养是指舍弃过失，以不可思议的功德聚所庄严，为了成办利益无边众生之事。自身是与三千世界等同的功德聚，因此即使恒常供养也不会遮蔽自身，而且对供养者非常有益。成为布施之处是指殊胜的布施田，如同断除田地之根本过患一样，因为完全舍弃了见所断的一切烦恼，所以布施者能获得无边果报。又是完全成为布施之处的大者是指，与前述意义相同，但因为修所断的烦恼，以及被所知和等持所遮蔽的类别增多，所以果报是不可穷尽的。完全是指一切时处。声闻僧众的结合方式，似乎是在解释进入阿罗汉等果位。现在这部忆念三宝经是大乘经典，而在小乘经典中忆念三宝的内容中，圣者无著只是做了一个粗略的解释，我在想是否是从一部广大的论典中摘录出来的，而且经文本身的词句也...
English
It abides in the three kinds of discipline. Entering into reason means entering into infinite samadhi. Entering directly means not abiding in the extremes of permanence and annihilation, but entering into the equality of the realm of phenomena. These three are, in order, the training of discipline, mind, and wisdom. Entering in harmony means entering the path where there is not even the slightest disagreement in all views, conduct, objects of focus, and activities for the benefit of beings. Being worthy of joining palms is because one can see the profound nature of reality that others have not seen. Being worthy of prostration is because one possesses great compassion to liberate sentient beings from samsara, has completely abandoned concern for oneself, and possesses the great conduct of a noble being. The field of glory of merit means that it is both merit and glory, thus possessing a great accumulation of merit, and that field has become an object of reverence. The great offering of complete purification means that it has abandoned faults and is adorned with an inconceivable collection of virtues, and that it closely accomplishes benefit for the infinite. Because one's own body is equal to a thousand million of worlds of virtue, even if one is constantly offered to, it will not obscure oneself, and it is most beneficial to the offerer. Having become a place of giving means a special field of giving, like abandoning the root faults of a field, because all the afflictions to be abandoned by seeing have been completely abandoned, the giver will increase with infinite results. Also, the great one who has completely become a place of giving means that, similar to the previous meaning, but because the types of afflictions to be abandoned by meditation, and those obscured by knowledge and meditative absorption, have become much purified, the result is only inexhaustible. Completely means in all circumstances. The way to connect with the Sangha of Hearers seems to be explained in entering the state of Arhat and so on. This present sutra of remembering the Three Jewels is a Mahayana sutra, and among the contents of remembering the Three Jewels in the Hinayana sutras, the noble Asanga has only made a rough explanation, and I am wondering if it was extracted from a large treatise, and the words of the sutra itself also do not...
Chinese
由于显得范围很大，虽然似乎不能完全达到这些，但在之后的两个忆念场合中，对适合的都说了与之相符。这部《忆念三宝经》的释论，是嘉瓦喀姆巴·达热纳塔所说。吉祥！校对。 嗡 索斯帝 悉地 札耶 贝（藏文，梵文天城体：ओंस्वस्तिसिद्धिप्रजेभ्यः，梵文罗马拟音：oṃ svasti siddhi prajebhyaḥ，汉语字面意思：嗡，吉祥，成就，增） 顶礼一切佛与菩萨。此处将讲述三蕴经续忏悔意义少分，即此乃出自《圣宝积经》十万法门中，第二十四品，也称为《调伏分别决定》，又名《近护所问经》。即是说，世尊在舍卫城祇陀林中，与五百比丘和千位菩萨一同安住。当时，世尊为了后世能完全受持正法，以及为了使众生完全成熟，以各种方便来询问眷属们守护佛法的意愿。之后，慈氏等大约三十八位菩萨，各自按照自己的能力承诺了守护佛法的意愿。之后，舍利子对这些菩萨的大盔甲之行感到惊奇，世尊说，菩萨们的禅定、方便、智慧和般若的境界，不是声闻和缘觉所能及的。虽然示现各种化身，但也不动摇法性，并开示了应以何种方式调伏何人而示现各种身相等许多内容。居家菩萨应学习财物和佛法的两种布施。出家者应学习笔、墨、经卷和佛法的布施。获得不生法忍后，应学习施舍、大施舍和极施舍。其中，施舍是如王位等，大施舍是儿女和妻子等，极施舍是头和手脚等。又是舍利子
English
Since it seems to be a large scope, although it seems that these cannot be fully achieved, in the case of the latter two recollections, those that are suitable are said to be in accordance with it. This commentary on the Sutra of Recollecting the Three Jewels was spoken by Gyalkhampa Tāranātha. Maṅgalaṃ! Checked.
Chinese
请问菩萨是否畏惧三种烦恼？菩萨最大的过失有二：一是具有嗔恨心，二是具有愚痴。具有贪欲的过失，从过失的角度来说虽小，但却难以断除。具有嗔恨心，过失虽大，但却容易断除。具有愚痴，过失既大，又难以断除。其原因是贪欲是执持轮回的种子和连接。嗔恨心虽然是堕入恶道的因，但却具有舍弃的性质。而愚痴是不了知的自性，极其难以解脱，也是八热地狱的根本。如果触犯了具有贪欲的大过失，菩萨需要在十众僧团前忏悔。如果是属于残余的过失，比如中等的过失，需要在五众僧团前忏悔。如果是像贪心所生的见解这样的小过失，则向一或二人忏悔即可。对于贪欲，经中是这样直接说的，那么从字面意思可以理解，嗔恨和愚痴的过失是贪欲的两倍。被三种毒烦恼所驱使而造作的重大罪业，如五无间罪，以及对僧团和佛塔造下的罪业等。中等的罪业，如妇女的过失等。轻微的罪业，如孩童和手脚的过失等。总之，所有严重的罪业，如果在三十五佛面前，日夜六时忏悔，就能清净，更何况是轻微和中等的罪业呢？这是说，如果不能在菩萨僧团前忏悔，那么在心中观想诸佛，在五眼面前忏悔，也能清净罪业。之后，宣说了三蕴忏悔。如果忆念三十五佛等一切如来，就能清净罪业，并且诸佛会现身。诸佛菩萨为了使迷惑的凡夫成熟，以及为了使各种根器的众生获得最胜的解脱，虽然圆满了愿力，但却不为法界所动摇。此外，大菩萨