Tibetan
【处理错误】 [ { "chinese_translation": "三宝随念经释 吉祥无尽之音声", "english_translation": "A Commentary on the Sutra of Remembering the Three Jewels: The Auspicious and Inexhaustible Sound." }, { "chinese_translation": "三宝随念经释 吉祥无尽之音声", "english_translation": "A Commentary on the Sutra of Remembering the Three Jewels: The Auspicious and Inexhaustible Sound." }, { "chinese_translation": "三宝随念经释 吉祥无尽之音声如是安住。 顶礼上师妙音。 具有寂静调伏世间之手印， 摧毁轮回欺骗者四魔之战阵， 拥有智慧宝剑轮， 英雄之足莲于顶上庄严。 具足智悲之圆满，诸佛之明月， 以圣众星辰之鬘完全庄严， 终结轮回瘟疫之正法， 愿以甘露之妙光而吉祥。 因此，于此无边无际之轮回大海中， 自他一切轮回之有情，虽皆希求安乐而精勤，然由宿业之故，从有顶至无间地狱之间，种种苦乐舍受之显现，如彩绘之图般显现，对此当善加观察。 若善加分析，则如于沸水中煮饭般，高低、盛衰、苦乐等一切，皆无有定准，唯是刹那之戏，如闪电般运行。 然于彼中，为愚痴所欺骗之心，纵使牵引至福德善业，亦不肯趣入；自然趣入不善之方，如习性使然，天鹅游于湖泊，秃鹫行于尸林般。 以彼相续之故，安乐之富饶实难获得，痛苦则如重担般沉重，若远离圣道，则终将隐没无踪，于轮回中漂泊，对此当善加思维。 如是广大且长久之痛苦，我与我所之如母有情，与虚空等同之众生，究竟应依止何处，方能从衰败中获得永久之救护耶？如是具慧者当善加观察。 谁于此世间，知晓终结痛苦之方便，具有欲救护一切有情之慈悲，且具有救护之能力，彼者究竟是谁耶？如是善加思维之时，梵天与帝释天及", "english_translation": "A Commentary on the Sutra of Remembering the Three Jewels: The Auspicious and Inexhaustible Sound. Homage to the Guru Manjughosha. With a peaceful hand that breathes life into existence, A wheel of wisdom's sword that destroys the armies of the four Maras who deceive existence, Whose lotus feet adorn the crown of the head of the hero, The moon of the Victorious Ones, complete with wisdom and compassion, Completely adorned with a garland of stars of the noble assembly, May the excellent light of the nectar of the Dharma, which ends the plague of existence, be auspicious. Therefore, in this vast ocean of existence, which is without beginning or end, all sentient beings of samsara, both self and others, desire happiness and strive for it. However, due to the power of past causes, from the peak of existence to the depths of Avici hell, the various appearances of pleasure, pain, and indifference manifest like painted images. These should be carefully examined. If examined closely, like cooking rice in boiling water, all things such as high and low, prosperity and decline, pleasure and pain, are not fixed in any way, but are merely momentary dramas, moving like lightning. Moreover, the mind, deceived by ignorance, does not engage in virtuous actions even when led to them. It naturally engages in non-virtuous actions, like a swan swimming in a lake or a vulture wandering in a charnel ground due to habit. Because of this continuity, the prosperity of happiness is difficult to attain, and suffering is heavy like a burden. If one is separated from the noble path, one will eventually disappear and wander in samsara. Therefore, one should think carefully about this. Considering such vast and long-lasting suffering, where should I and all mother sentient beings, who are equal to space, turn for refuge so that we can be permanently saved from decline? Those with intelligence should carefully examine this. Who in this world knows the means to end suffering, has the love to protect all beings, and has the ability to protect? Who is it? When one thinks carefully about this, Brahma, Indra, and" } ] ============================================================
Chinese
也没有对སྐྱ་等方向产生憎恨。也没有对佛陀薄伽梵产生执着，而是应该皈依能够永远救护者。如果以现量理智衡量，即使像释迦王佛陀这样的导师现在不在我们的行为范围之内，但他所教导的以三种观察清净的道路，在见到是能真正扭转轮回的方法时，以此推断，导师亲自显现的智慧，以及向他人展示的慈悲，以及拥有以这样的方法永远从轮回的衰败中救护的能力，确信只有佛陀薄伽梵才能做到。如果以与救护者教法的圣言光明相伴的无垢智慧来思考，像这样的轮回痛苦，也不是无因或自性而有，因为会陷入常有或无有。也不是从自在天等非因中产生，因为不符合因果的随行和违背。这些全部都是因缘和合的显现而已。如果不是从因缘和合中产生，就像石女的儿子一样，不会出现在显现的道路上，通过坚定的量成立的定解，知道有能使痛苦止息的道路。而且，像把伤害说成是正法一样的邪道，以及为了耗尽业而依靠五火等非道，与轮回的因并不相违背。而宣说拔除一切轮回之根——愚痴之种子的无我之理，才是真正的道路。经中说： 恐惧所吓的人们， 大多去往山和森林， 欢喜园和祭祀处， 皈依大树。 此皈依非殊胜， 此皈依非最胜， 依靠此皈依， 不能从一切痛苦中解脱。 何时何人皈依佛， 法和僧伽， 痛苦、痛苦之生起， 以及痛苦之真正止息， 八支圣道带来安乐， 将走向寂灭， 以智慧观见 四圣谛者， 此皈依乃殊胜，
English
Also, there was no hatred towards directions such as skya. Nor was there attachment to the Buddha Bhagavan, but one should take refuge in whoever is able to protect forever. If measured by the intellect of direct perception, even though a teacher like Shakya King Buddha is not within our sphere of activity now, when the path taught by him, purified by the three examinations, is seen as the true method of reversing samsara, then, based on that, the wisdom manifested directly by the teacher himself, and the compassion to show it to others, and the ability to protect forever from the decline of samsara with such a method, one believes that only the Buddha Bhagavan can do it. If one contemplates with immaculate wisdom accompanied by the light of the scriptures of the teachings of that protector, then these sufferings of samsara are not without cause or self-existent, because they would fall into being permanent or non-existent. Nor do they arise from non-causes such as a permanent Ishvara, because they do not conform to the following and contradicting of cause and effect. All these are merely appearances of interdependent origination of causes and conditions. If they did not arise from interdependent origination of causes and conditions, they would not appear on the path of appearance like the son of a barren woman. Through the firm ascertainment of valid cognition, one knows that there is a path that brings suffering to an end. Moreover, false paths such as speaking of violence as dharma, and non-paths such as relying on five fires to exhaust karma, do not contradict the cause of samsara. But the teaching of selflessness, which extracts the seed of ignorance, the root of all samsara, is the true path. As the sutra says: People frightened by fear, Mostly go to mountains and forests, Pleasure gardens and places of worship, They go for refuge to large trees. That refuge is not supreme, That refuge is not the best, Relying on that refuge, One will not be liberated from all suffering. Whenever someone goes for refuge to the Buddha, The Dharma, and the Sangha, Suffering, the arising of suffering, And the true cessation of suffering, The eightfold noble path brings happiness, One will go to nirvana, Those who see the four noble truths with wisdom, That refuge is supreme,
Chinese
以不颠倒的智慧随念。经部只是讲述根本或精要的部分。第二，译文的开头。顶礼一切智者！如是，对于所有如是如量的所知事物，无余、无杂、无碍地了知。译者在翻译之初，向佛陀顶礼。第三，正文内容分为：随念佛陀的功德，随念法的功德，随念僧的功德，共三部分。第一部分又分为三点：简略地展示作为特点基础的功德，详细地阐述特点的因和果，以及该部分的总结。第一点从“如此”到“世尊”之间进行展示。其中，如此，佛陀世尊之名号的特点，是无可比拟的导师，以此来确立。这又分为自利和利他圆满两方面。首先，如实通达诸法的实相，即为如来，也阐述了自己无误地证悟真如，并使他人证悟。阿罗汉是：通常，敌人是指世间上夺取善妙并施予不悦之名的存在。同样，在这里，一切过患的根本就是烦恼，断除包括习气在内的烦恼，称为阿罗汉。圆满正等觉佛陀是：佛陀之声主要是觉悟之义。该声音的本质类似于从睡眠中醒来和莲花盛开。因此，在这里，也象征着从无明的睡眠中醒来，智慧在所知事物上扩展，如同从泥中解脱的莲花般完全盛开的觉悟方式的表达。因此，为了表达藏语中声音的力量，将不同的含义合并为一个，翻译为“佛陀”。并在其前加上近义词“萨”等。被称为“圆满正等觉”。如果仅从佛陀的声音来理解，也包括自证果位者和十地菩萨。为了区分于此，使用了“圆满”一词。而且，该声音也用于恶魔化现为佛陀，以及十地智慧各自达到极致的情况。为了区分于此，使用了“圆满正等”
English
To remember with undistorted wisdom. The Sutra only speaks of the root or essence. Second, the salutation at the beginning of the translation. Homage to the all-knowing! Thus, knowing all knowable things as they are, without remainder, without mixture, without obstruction. The translator pays homage to the Buddha at the beginning of the translation. Third, the content of the text is divided into: remembering the qualities of the Buddha, remembering the qualities of the Dharma, and remembering the qualities of the Sangha, in three parts. The first part is further divided into three points: briefly showing the qualities that are the basis of distinction, explaining in detail the cause and effect of the characteristics, and the summary of that section. The first point is shown from "Thus" to "Bhagavan". Among them, thus, the distinction of the name Buddha Bhagavan, which is widely known, is to establish that he is an unsurpassed teacher. This is divided into two aspects: the perfection of self-benefit and the benefit of others. First, understanding the nature of all things as they are, is the Tathagata, which also explains that one has realized Suchness without error and enables others to realize it. Arhat is: generally, an enemy is known as one who steals virtue and bestows unpleasantness in the world. Similarly, here, the root of all faults is affliction, and cutting off affliction, including its imprints, is called Arhat. Perfectly Complete Buddha is: the sound of Buddha mainly means realization. The essence of that sound is like waking up from sleep and a lotus blooming. Therefore, here, it also symbolizes the expression of the way of realization of awakening from the sleep of ignorance and expanding wisdom on knowable things, like a lotus fully blooming from being freed from mud. Therefore, in order to express the power of sound in Tibetan, different meanings are combined into one and translated as "Buddha". And before it, the near synonym "Sam" etc. is placed. It is called "Perfectly Complete". If understood only from the sound of Buddha, it also includes self-realized ones and tenth-level Bodhisattvas. To distinguish from this, the word "complete" is used. Moreover, that sound is also used for demons transforming into Buddhas, and for the wisdom of the ten levels each reaching its extreme. To distinguish from this, the words "Perfectly Complete" are used.
Chinese
如是说。总之，以证悟智慧本身并非不净和不圆满，而是达到究竟圆满无上的意义，故称为正等觉佛。如此，如来是通达一切法之如实性，成为味等同性之自性。就断除一切应断而言，称为阿罗汉；就证悟一切应证而言，称为正等觉佛。这些也是从反体差别的角度而言，必须以一个本体来表示其他。如果从因果的反体差别来区分这样的佛，首先是因，说为具足明行。其中，因道之相虽无量，但可完全归纳为三学。这些在圣位时，于圣道八支中，正见是明，其余七支称为行。此处，明与见同义。譬如，人行走于道路时，以眼见之处，以足行进。一般而言，在学习明与行时，可与胜观和止观相结合；在不学习时，可与宿住随念等三种明，以及神足四和圆满四等相结合，方法虽多，但意义的关键在于，见义和入义二者必须始终结合。因此，在不同情况下区分理解是所有论典，特别是讲经说法不可或缺的。因此，正见智慧如眼，是明或见；正命等其余归于其他二学。通过消除对先前、之后和中间部分的无知，由于需要而安立的不学之三明，也未超出智慧。依赖于如此安乐之道，获得无上安乐果位，称为善逝。其中，道如何安乐呢？此乘犹如虚空，是无量大殿，是现前获得喜乐安乐之殊胜乘，乘此可使一切有情远离忧伤，如是说。
English
Thus it is said. In short, because the realization of wisdom itself is not impure and incomplete, but attains the ultimate and unsurpassed meaning, it is called a perfectly enlightened Buddha. Thus, the Tathagata is the nature of becoming equal in taste, having contemplated the suchness of all dharmas. In terms of abandoning all that should be abandoned, it is called Arhat; in terms of realizing all that should be realized, it is called a perfectly enlightened Buddha. These are also from the perspective of differentiating opposites, and it is necessary to have one essence represent the other. If we differentiate such a Buddha from the perspective of the opposites of cause and effect, first is the cause. It is said to be endowed with knowledge and conduct. Among them, although the aspects of the causal path are infinite, they can be completely summarized into the three trainings. These, in the noble state, among the eight limbs of the noble path, right view is knowledge, and the remaining seven are called conduct. Here, knowledge and seeing are synonymous. For example, when a person walks on a road, the feet proceed to the place seen by the eyes. In general, when learning about knowledge and conduct, it can be combined with vipassana and samatha; when not learning, it can be combined with the three knowledges such as remembering past lives, the four miraculous feet, and the four perfections, etc. Although there are many ways to combine them, the key point of the meaning is that seeing the meaning and entering the meaning must always be linked. Therefore, distinguishing and understanding in different situations is indispensable for all treatises, especially for explaining sutras. Therefore, right view, wisdom, is like an eye, it is knowledge or seeing; right livelihood and the rest are included in the other two trainings. By eliminating ignorance about the previous, subsequent, and intermediate parts, the three non-learning knowledges established due to need do not go beyond wisdom. Relying on such a path of bliss, attaining the unsurpassed state of bliss as a result is called Sugata. Among them, how is the path blissful? This vehicle is like the sky, a great immeasurable mansion, the supreme vehicle for attaining joy, happiness, and bliss, riding on which all sentient beings can be freed from sorrow, as it is said.