Tibetan
【处理错误】 [ { "chinese_translation": "一切有部沙弥律仪注释宝鬘", "english_translation": "A Commentary on the Verses on the Novice Monk's Discipline According to the Sarvāstivāda School: A Garland of Jewels" }, { "chinese_translation": "一切有部沙弥律仪注释宝鬘", "english_translation": "A Commentary on the Verses on the Novice Monk's Discipline According to the Sarvāstivāda School: A Garland of Jewels" }, { "chinese_translation": "一切有部沙弥律仪注释宝鬘正文。嗡 索斯帝！ 顶礼以功德为基础的别解脱，善于开辟道路者。 为了使沙弥学修得以确定，我将阐释宝鬘注释。 在此，为了讲解这部善于展示沙弥学修，依时与事物而作遮止与开许之规的五十颂，分为名称之义、译文之礼、正文之义、结尾之义。 第一，梵语：Ārya-mūla-sarvāsti-vādi-śrāmaṇera-kārikā。 藏语：远离烦恼，于所知五蕴或三时，说一切有部，勤于上师之事及诵读等，以精勤所造沙弥律仪。 第二，译者敬礼：顶礼与律藏相符，于因果微细等一切皆知之佛陀。 这是译师所作。 第三，分为：进入论著之支分，与所著论著之自性真实二者。 初者分为：供赞与立誓二者。 初者：顶礼救护众生脱离恶趣与轮回痛苦之怙主，以及如所有尽所有之所知皆知，即二利圆满之佛陀，与教证之法，以及有学与无学等圣者之众。 这是供赞。 第二：沙弥之仪轨，断除与行持之事业等，从如海之律藏中摄集，略摄如经义而决定宣说，这是立誓。 第二，分为：劝诫出家后必须守护学处，与广说如何守护之方式二者。 初者：种姓为释迦，以胜伏外道、烦恼与论敌之狮子所说，对于教证之法，四谛与业果等，以清净希求之信，唯以真实，剃除须发，身着袈裟，从家而出家后，", "english_translation": "The Commentary on the Verses on the Novice Monk's Discipline According to the Sarvāstivāda School: A Garland of Jewels. Oṃ Svasti! Having paid homage to the Prātimokṣa, the basis of all qualities, and to the wise ones who open the path, I will explain the Garland of Jewels commentary, which ensures the firm establishment of the novice monk's discipline. Here, in order to explain these fifty verses that clearly show the system of what is to be prohibited and permitted in relation to time and objects for the novice monk's discipline, there are: the meaning of the title, the translator's homage, the meaning of the text, and the meaning of the conclusion. First: In Sanskrit: Āryamūlasarvāstivādiśrāmaṇerakārikā. In Tibetan: The verses on the novice monk's discipline, composed by those who strive in the activities of the guru and in recitation, etc., of the Sarvāstivāda school, which is far removed from afflictions and asserts that all knowable objects, the five aggregates or the three times, exist. Second: The translator's homage: I pay homage to the Buddha, who knows all things, including the subtle details of cause and effect, in accordance with the Vinaya. This was composed by the translator. Third: There are two parts: the limbs for engaging in the composition of the treatise, and the actual nature of the treatise to be composed. The first has two parts: the praise and the promise. First: I pay homage to the protector who saves beings from the suffering of bad migrations and saṃsāra, and to the Buddha who knows all knowable things as they are and as many as they are, that is, who has perfected the two aims, and to the Dharma of scripture and realization, and to the assembly of noble ones, including those in training and those who are not. This is the praise. Second: I will definitely explain briefly, according to the meaning of the scriptures, the rituals of the novice monk, the activities of abandoning and adopting, etc., collected from the ocean-like Vinaya. This is the promise. Second: There are two parts: advice that one must keep the precepts after ordaining, and a detailed explanation of how to keep them. First: Having taken ordination from home to homelessness, having shaved hair and beard, and having worn saffron robes, solely with pure aspiration and faith in the teachings of scripture and realization, the four truths and karma and its effects, spoken by the lion who subdues the Tirthikas, afflictions, and opponents, of the Śākya lineage," } ] ============================================================
Chinese
显示了四种圆满。以信心认为唯有正道是圆满的意乐；剃除须发，身着袈裟是戒律圆满；从家到无家是处所圆满；出家是事业圆满。修持的圆满是：四种他胜法和饮酒等六种。以恭敬和恒常心，以身语意三门稳固，以正念和觉知，尽力守护，不使微小的过失产生。就像为了保护树木不被损坏，用篱笆和木栅栏从外面围起来一样。为了不产生他胜罪，如果不破坏篱笆和木栅栏一样的细小戒律，就能稳固地守护戒律。就像主人对自己的身体进行违背的舍弃，顺应的修持一样，应当守护戒律。第二部分包括：早晨应该做什么；用餐后应该做什么；经常讲述学处；下午之后应该做什么；以及通过讲述这些的果实来结束。第一部分：将一夜分为五份，在下半夜黎明时分从床上起来，直到天亮，念诵经部等，并将功德回向给众生。用没有生命的清水和牙木，清洗脸上的污垢和牙齿的污垢。对断证达到究竟圆满，从无明的睡眠中醒来，对所知增长智慧的佛陀，以身语意三门恭敬地顶礼，并进行其他的佛事。在堪布或寺院的导师，也就是上师居住或驻锡的房门上，用手轻轻地敲打，然后打开房门。进入后，恭敬地向上师顶礼，询问地等元素是否没有扰乱而感到安乐，或者因为扰乱而不安乐，晚上是否安稳睡眠，是否做梦，以及是否对您的思绪造成了干扰等等。然后向佛塔顶礼并绕行，除了大小便之外，询问是否应该做这些早晨应该做的事情。如果回答说“就这样做”，那么就准备供台或坛城，以及鲜花和香等各种供品。
English
It shows the four perfections. Having faith that only the right path is the perfection of intention; shaving hair and beard and wearing robes of kasaya is the perfection of discipline; going from home to homelessness is the perfection of place; and ordination is shown as the perfection of activity. The perfection of practice is: the four defeats by their nature and the six including alcohol. With reverence and constancy, with the three doors of body, speech, and mind steadfast, with mindfulness and awareness, diligently guarding so that even the slightest fault does not arise. Just as to protect trees from being damaged, they are surrounded from the outside by fences and wooden barriers. In order not to incur defeat, if the minor precepts like fences and wooden barriers are not broken, then the discipline is firmly protected. Just as the master abandons what is contrary and cultivates what is conducive to his body, so should the precepts be guarded. The second part includes: what to do in the morning; what to do after meals; constantly explaining the objects of learning; what to do after the afternoon; and concluding by stating the fruits of these. The first part: dividing one night into five parts, getting up from bed in the lower part of the night at dawn, and until dawn, reciting the sutras and so on, and dedicating the merit to sentient beings. With inanimate water and toothpicks, wash the dirt from the face and the dirt from the teeth. To the Buddha who has perfected the ultimate in abandonment and realization, awakened from the sleep of ignorance, and increased wisdom in knowledge, pay homage with reverence in body, speech, and mind, and perform other Buddhist activities. At the door of the abbot or the teacher of the monastery, that is, the lama residing or dwelling, gently knock with your hand and then open the door. After entering, respectfully prostrate to the lama, and ask whether the elements such as earth are undisturbed and comfortable, or disturbed and uncomfortable, whether you slept peacefully at night, whether you dreamed, and whether it caused any disturbance to your thoughts, and so on. Then prostrate to the stupa and circumambulate it, and ask whether you should do these things that should be done in the morning, except for urinating and defecating. If the answer is "Do so," then prepare the offering table or mandala, and various offerings such as flowers and incense.
Chinese
为了避免（杀生），应当努力行善。应当在干净的容器中检查水，如滤水器、鱼网和海螺杯等。检查的顺序是先检查水的上层，然后是中间层，最后是底层。如果没有鱼网等工具，可以用手捧水检查，或者用树叶等物舀水到瓶子里检查。对于水中大小生物，肉眼可见且能被滤网捕捉到的生物，如果长时间观察，眼睛会疲劳而无法辨认；如果观察时间太短，则只能粗略地辨认。因此，应当以适当的时间长度，用清晰的视力反复仔细地检查，确信没有生物后才能放心使用。有慈悲心的人，对于酸奶表面的水等食物的汁液，即使之前没有，也可能会突然出现蜜蜂等生物，因此要仔细检查是否有生物，如果没有才能使用。如果发现有生物，应当用五种滤水器等工具仔细过滤，确保生物不会死亡。此时，不应伤害这些生物，必须做到不伤害。如果伤害或杀死了多少数量的众生，就会犯下相应数量的罪过。因此，必须避免不盖住水容器的口，将水中的生物放到陆地上，将陆地上的生物放到水中等伤害众生的行为。检查水的方法是，比如今天早上检查过的水，可以用到明天早上。有五种水，即使自己没有检查也可以使用：在方圆一寻的范围内检查过的水，井水等，有功德的僧人的水，僧团的水，以及可以信任的水。这些水依次是：第一种，到莲花池等水域的中央，没过膝盖，检查是否有生物，如果没有，则表示在方圆一寻的范围内检查过，可以使用；第二种，在井等容器中检查过，确信没有生物；第三种，由有功德的僧人检查并取用的水；第四种，僧团共同使用的过滤后的水；第五种，从陡峭的山坡、悬崖或地下涌出的水。对于陆地上的事物，如清洗根茎和房屋的污水，以及木柴和土地等，总之，任何自己需要的物品，在获取这些物品时，要
English
To avoid (killing), one should strive to do good. Water should be examined in a clean container, such as a water filter, fishnet, or conch cup. The order of examination is first the top layer of the water, then the middle layer, and finally the bottom layer. If there are no tools such as fishnets, the water can be examined by cupping it in the hands, or by scooping water into a bottle with leaves or the like. For large and small creatures in the water that are visible to the eye and can be caught by a filter, if observed for a long time, the eyes will become tired and unable to recognize them; if the observation time is too short, they can only be roughly recognized. Therefore, one should repeatedly and carefully examine with clear vision for an appropriate length of time, and only use the water with confidence after confirming that there are no creatures. A compassionate person, for liquids such as the water on the surface of yogurt, even if there were none before, bees and other creatures may suddenly appear, so one must carefully check for creatures, and only use it if there are none. If creatures are found, they should be carefully filtered with five kinds of water filters or other tools to ensure that the creatures do not die. At this time, one should not harm these creatures, and it is necessary to avoid harming them. If one harms or kills a certain number of beings, one will commit a corresponding number of sins. Therefore, one must avoid actions that harm sentient beings, such as not covering the mouth of water containers, taking aquatic creatures onto land, and putting terrestrial creatures into water. The method of examining water is that water examined in the morning, for example today, can be used until the next morning. There are five kinds of water that can be used even if one has not examined them oneself: water examined within a fathom's radius, well water, etc., water of virtuous monks, water of the Sangha, and water that can be trusted. These waters are in order: first, going to the center of a lotus pond or other body of water, submerging up to the knees, checking for creatures, and if there are none, it indicates that it has been examined within a fathom's radius and can be used; second, examining in a container such as a well and being confident that there are no creatures; third, water examined and taken by virtuous monks; fourth, filtered water commonly used by the Sangha; fifth, water that springs from steep slopes, cliffs, or underground. For things on land, such as wastewater from washing roots and houses, as well as firewood and soil, in short, any object that one needs, when obtaining these objects, one must
Chinese
应当毫无损害地，因为具有断除自身身语意三门罪过的律仪，所以必须守护不杀害众生。因此，应当努力从事点灯的房间等事务。堪布等在里面洗脸的地方，铺设坐垫，以及洗脸的水，还有土和牙木，即洗脸的牙木。在大小便的地方，准备土和树叶等。将印度的幼牛粪便与土混合制成丸，用它来洗涤，或者用草木灰和肥皂等也准备好洗涤剂。清洗上师的钵，清洗衣服，清扫住所等等，总之，应当成办所有上师需要做的事情。做了上师需要做的事情之后，知道或认识到早晨饮食的时间，然后向堪布或上师顶礼。像之前一样，以身语意三门恭敬地合掌，向上师禀告“请赐予食物”或“请用餐”或“请用”。具有律仪或苦行者应当如此禀告上师。如此禀告之后，具足加行，清洗干净嘴和手以及钵。眼睛不向左右看，食物不大不小等，如理如法地行持。然后，切下一口食物，不说话，适量或适中或知道。如果为了变得强大和外貌美丽而吃，那将变得不善。如果不吃食物，因为虚弱而无法行善，所以为了能够从事善行而吃，那将变得善。如果两者都不是，那将变成无记，所以具足善妙的发心。为了遣除饥饿或饥渴的疾病，以及损害身体，和无法从事善行，为了遣除这些，以“我要吃”的心态，如此食用两种食物，同样地，饮用饮料，以及可以观察和检查的水。吃喝之后，用干净的水清洗嘴和手，也清洗钵。为了遣除施主的不良祝愿，以及为了真实增长施舍的广大福德，念诵一个布施的偈颂，以及为了龙王喜和近喜等，也念诵一个，即念诵两个。第二是，修持那个。