English
There are no omissions. These two latter sentences are profound in meaning, so they are clearly separated and explained here. In this way, it should be known that within the scope of knowable things, the only thing that can be trusted and is immutable is the Dharma. One should deeply believe that all the Buddhas, Bodhisattvas, and disciples of the past, present, and future, as well as the happiness and all the good paths of sentient beings, arise solely from the light of the Dharma, and thereby make the aspiration to uphold the sacred Dharma. For it is said in the sutras that the immeasurable aspirations of the sons of the Buddhas are also included therein. Having thus recollected the virtues of the Dharma, one should now rejoice at encountering this precious light of the sacred Dharma and strive to uphold the Dharma according to one's ability. Regarding this, Maitreya says: Writing letters, making offerings and giving, listening, reading and receiving, explaining and reciting, as well as thinking and meditating. Like this, by practicing in the manner of the ten practices of Dharma, one should strive to make life meaningful. Thus, the benefits of merely hearing, upholding, explaining, and contemplating a single verse of the "Sacred Dharma" are immeasurable and boundless, which should be widely understood from the sutras. The third is the method of recollecting the virtues of the Sangha: It includes two parts: explaining the virtues of the Sangha, and praising the Sangha, which possesses these virtues, as the supreme object of offering. The first part is further divided into two parts: the purity of the lineage and the virtues of the supreme field. The first part, from "The Mahayana Sangha" to "entering harmoniously" is explained. Among them, Sangha means that even billions of demons cannot divert them from the path, so it is the name of those who have unwavering intention, meaning the noble ones. Here, the Buddha's vehicle is great because it transcends the world, or the noble ones who abide in the vehicle that possesses seven great qualities, because they have tamed their minds with the discipline of morality that is free from all forms of faults, they have entered well; because they possess the samadhi mind that clearly distinguishes the meaning, they have entered reasonably; because they do not abide in extremes such as permanence and annihilation, they have entered directly because wisdom has liberated their minds. All of them have no inconsistencies in views, ethics, altruistic activities, etc., and are all...
Chinese
进入寂灭被称为随顺进入。或者，如经中所说，善入是指进入断除一切衰损的正道。这表明外道没有正道，因此不是善入。广释中说，进入理。理即是寂灭。进入寂灭是从果的角度来说的。正直是圣道。经中说：正直即是圣道。这是从道的反面来阐述的。随顺是指所有进入圣道者都随顺于进入寂灭之城而不退转。这表明没有不随顺者，是从进入者的角度来阐述的。或者，依次从失去道路、错误、迷失、退转这四种情况中解脱的角度来说，这样进入被称为进入。实际上，进入远离不善等四种颠倒的正确无误之道，就是世间中血统清净之人。第二，从合掌等直到功德完全清净广大之间的教义是：因为是通达甚深法性的血统清净之人，所以值得他人以恭敬的姿态合掌。因为是引导众生的殊胜引导者，所以对此顶礼意义重大，值得顶礼。以殊胜功德庄严自身者，是福德之荣耀的田地。荣耀是美好或圆满的总称。福德也是，荣耀也是。因此，一切福德之荣耀的圆满都依赖于此而生起，所以被称为其基础。无过失、具功德者，即使以三千世界的财富供养，也不会成为自身的障碍。因此，供养此者的功德是完全受用，不仅没有受用功德的过失，而且是成办他人广大资粮的广大功德清净者。总之，通过合掌等恭敬和顶礼等方式，表明是值得依靠的皈依处，是利他无尽的荣耀之田，以及不会被功德所障碍。正如所说：值得恭敬是应忆念之殊胜，值得顶礼。
English
Entering into Nirvana is called entering in accordance. Or, as stated in the concise explanation, 'well entered' means entering the correct path that reverses all decline. This shows that externalists do not have the correct path, so they are not 'well entered.' In the detailed explanation, it says 'entered into reason.' Reason is Nirvana. Entering into it is from the aspect of the result, and 'straight' is the noble path. As the sutra says, 'Whatever is straight is the noble path.' This is shown from the opposite aspect of the path. 'In accordance' means that all who enter the noble path are in accordance with going to the city of Nirvana without turning back. This shows that there is no non-accordance, and it is explained from the aspect of the person entering. Alternatively, entering in this way is called entering from the aspect of being free from losing the path, erring, straying, and turning back in sequence. In essence, entering the correct, unerring path that is free from the four inversions such as non-virtue is a person of pure lineage in the world. Secondly, the teaching from 'joining palms' and so on up to 'greatly purified merit' is: because this is a person of pure lineage who understands the profound nature of reality, this person is worthy of others showing respect by joining their palms. Because this person is a supreme guide who leads beings, it is meaningful to prostrate to this person, and this person is worthy of prostration. One whose being is adorned with supreme qualities is a field of the glory of merit. 'Glory' is a general name for good or perfect. Merit is also glory, and glory is also that. Therefore, all the perfection of the glory of merit arises in dependence on this, so it is called its basis. This person, who is free from faults and endowed with qualities, even if offered the wealth of the three thousand worlds, will not become an obscuration to oneself. Therefore, the offerings made to this person are completely used, and not only is there no fault of using merit, but this person is a great purifier of merit who accomplishes the great accumulation of others. In short, through reverence such as joining palms and prostrations, it is shown that this person is a worthy refuge to rely on, a field of inexhaustible glory for the benefit of others, and is not obscured by merit. As it is said, 'Worthy of reverence is the supreme to be remembered, worthy of prostration.'
Chinese
诺。因此，由于僧众们自身完全清净的缘故，理应接受他人的供养等等。第二，以两个词语显示具备此功德是布施处之殊胜：所谓“成为布施之处”，就像良田之于庄稼，对谁布施才意义重大呢？因为能产生殊胜和卓越的无量利乐果报。所谓“处处皆为大布施之处”，即无论在任何方和任何时候，也就是在世间的一切处所，都是伟大的布施之处，没有其他布施之处可以与之相比。世间人是被烦恼染污的，而僧众则是从烦恼中解脱出来的，所以就像无垢的如意宝王一样。后面的六句话，是从资粮道者适合合掌，到加行道者适合敬礼。后面的四句，也有从预流果到无学阿罗汉之间进行连接而宣说的。总之，如果以正见通达了殊胜的道法，那么就会对有学僧众和学业圆满的佛陀生起信心，因此，如果努力对如来所具有的四谛和甚深的缘起理路生起正确的认识，就会对三宝生起不退转的信心。因此，对于真实的僧众，以及仅仅持有僧相者，也要认识到殊胜法宝的功德，尽力恭敬和供养，因为这样会产生无量的福德。如经中所说：若人每月恒时作，百千供施同等事，于诸僧众生信解，不及彼之十六分。如是等等，详细内容应从经中了解。第四，结尾部分显示经文完整之语。“圣者三宝随念经圆满”。如是，十方一切世界中，所有利乐之源，被称为三宝的白伞，是天空和有边际的永不坏灭的自性，是吉祥功德的来源，仅仅忆念也能从一切衰败中解脱出来。
English
No. Therefore, since the Sangha are completely pure in their own being, they are worthy of offerings and so on from others. Second, to show that possessing this quality is the most excellent place of giving, there are two phrases: "Having become a place of giving," just as crops are to a good field, to whom is it most meaningful to offer? Because it produces immeasurable fruits of benefit and happiness that are excellent and outstanding. "Everywhere is also a great place of giving," that is, in all directions and at all times, that is, in all places of the world, it is a great place of giving, and there is no other place of giving that can be compared to it. Worldly people are defiled by afflictions, but these are completely liberated from them, so they are like a flawless wish-fulfilling jewel king. These last six sentences, from the one on the path of accumulation being worthy of joining palms, to the one on the path of joining being worthy of prostrating. The latter four are also spoken by connecting from the stream-enterer to the Arhat who is beyond learning. In short, if the sacred Dharma of the path is truly realized through correct knowledge, then faith will arise in the Sangha who are learners and the Buddha who has completed learning. Therefore, if one strives to generate correct understanding of the Four Noble Truths possessed by the Tathagata and the profound logic of dependent origination, then unwavering faith in the Three Jewels will arise. Therefore, one should recognize the qualities of the precious sacred Dharma and offer respect and offerings as much as possible to both the actual Sangha and those who merely hold the signs of the Sangha, because this will generate immeasurable merit. As it is said in the sutra: "If someone constantly makes hundreds of thousands of offerings every month, believing in the Sangha, it is not worth even a sixteenth of that." Such and so on, the detailed content should be understood from the sutra. Fourth, the concluding words show the completeness of the text. "The Noble Sutra on Remembering the Three Jewels is complete." Thus, in all the realms of the world in all directions and times, the source of all benefits and happiness, the white umbrella known as the Three Jewels, is the nature of the sky and the finite that never perishes, and is the source of auspicious qualities, and merely remembering it can liberate one from all decline.
Chinese
如果因为王幢的威严而感到恐惧、害怕或毛骨悚然，就忆念佛陀。如果忆念不起，就忆念佛法。如果忆念不起，就忆念僧伽。这样就能从一切恐惧中解脱。当阿修罗的战争临近时，帝释天对诸天说道：‘你们在战争中感到恐惧时，就忆念我的最胜幢，它能带来胜利。如果忆念不起，就忆念天子自在的最胜幢。如果忆念不起，就忆念天子幼童的最胜幢，这样就能消除恐惧。’就像导师那样，应当忆念三宝。从忆念三宝中获得无量功德。《掷石经》中说：‘安住的种姓，然而对佛陀生起善根，在轮回中不会穷尽，不会耗尽，也能获得不灭的涅槃。’对法生起善根，对僧伽生起善根，在轮回中不会穷尽，不会耗尽，也能获得不灭的涅槃。’同样，赡部洲的宽度是七千由旬，胜身洲的宽度是八千由旬，西俱卢洲是九千由旬，北俱卢洲有一万由旬，可以用脚步测量。但对三宝生起善根是无法测量的。同样，须弥山及其周围可以用秤来测量，大海可以用瓶子来测量，但对三宝生起善根是无法测量的。’这些只是暂时的象征，实际上，三宝的功德比天空还要广阔，是无垢、殊胜和无上的。因此，对三宝的信仰等利益也是无法估量的。因此，一切真正的皈依都无不包含在这三宝之中。有智慧的人们忆念这三宝的功德，并承诺将其作为永久的真正皈依，从那时起就开始了终结轮回，开始了永久的安乐。如此，一切佛陀的意趣都是同一味道，但发心和
English
If, due to the majesty of the royal banner, you become fearful, apprehensive, or have goosebumps, then recollect the Buddha. If you cannot recollect the Buddha, then recollect the Dharma. If you cannot recollect the Dharma, then recollect the Sangha. By doing so, you will be liberated from all fears. When the war of the Asuras was imminent, Indra said to the gods: 'When you are afraid in battle, remember my supreme banner, the victorious one. If you cannot remember that, remember the supreme banner of the son of the gods, the powerful one. If you cannot remember that, remember the supreme banner of the son of the gods, the young one, and that will dispel fear.' Just as the teacher taught, one should remember the Three Jewels. From that, one obtains immeasurable merit. In the Stone Throwing Sutra, it says: 'The lineage of those who abide, however, generating roots of virtue towards the Buddha, will not be exhausted in samsara, will not be depleted, and will also attain the inexhaustible Nirvana.' Generating roots of virtue towards the Dharma, and generating roots of virtue towards the Sangha, will not be exhausted in samsara, will not be depleted, and will also attain the inexhaustible Nirvana.' Similarly, Jambudvipa is seven thousand yojanas wide, Videha is eight thousand yojanas wide, Aparagodaniya is nine thousand, and Uttarakuru is ten thousand yojanas wide, which can be measured by foot. But generating roots of virtue towards the Three Jewels is immeasurable. Similarly, Mount Meru and its surroundings can be measured by scales, and the great ocean can be measured by a vase, but generating roots of virtue towards the Three Jewels is immeasurable.' These are just temporary symbols; in reality, the qualities of the Three Jewels are even more vast than the expanse of the sky, being immaculate, supreme, and unsurpassed. Therefore, the benefits of faith and so on towards them are also immeasurable. Therefore, all true refuges are contained within these Three Jewels. Wise individuals, remembering the qualities of these three, and promising to take them as their permanent and true refuge, from that moment on, begin to end samsara and begin permanent happiness. Thus, all Buddhas have the same intention, but their aspirations and