活佛的甘露心华准备重出，希望大家协助收集三主要道资料

上善如水 · 发表于 2006-7-27 13:29

不同版本的翻译本的三主要道。记忆中起码多识活佛就有翻译过。请谁有的都贴出来。谢谢。跪求!

上善如水 · 发表于 2006-7-28 01:38

法尊师、能海师当年没有翻译过吗？还有索达吉堪布版本？我要收齐所有存在的版本，不论水平。谁有请多帮忙！

上善如水 · 发表于 2006-7-28 03:45

羅桑嘉措　譯<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p></o:p><o:p> </o:p>禮敬至聖諸喇嘛<o:p></o:p><o:p> </o:p>我要盡可能　闡明諸佛經　所說根本義　至善諸佛子<o:p></o:p>所讚歎之道　希求解脫者　有幸皈依處<o:p></o:p><o:p> </o:p>不戀世間樂　善用暇滿身　趣佛所樂道　凡此幸運人<o:p></o:p>皆應一心聽<o:p></o:p><o:p> </o:p>若不一心離輪回 無法中止於有海 尋求樂果之妄念 貪戀輪回並且能<o:p></o:p>令有身者受束縛 是故首應下決心 尋求出離輪回道<o:p> </o:p>若反復思維 業因及果報 以及輪回苦 則對來世相<o:p></o:p>將不再看重<o:p></o:p><o:p> </o:p>若如是修後 未于意念中 對輪回富足 起羡慕之想<o:p></o:p>而無分晝夜 念念求解脫 則知已生起 堅離輪回心<o:p></o:p><o:p> </o:p>若此坚离轮回心 不与菩提心结合 即不能成得无上 正觉妙乐之原因<o:p></o:p>是故有智者应发 无上利他菩提心<o:p></o:p><o:p> </o:p>所有诸凡夫 皆继续不断 随四激流转 为不可抗拒<o:p></o:p>业力所牢缚 已入于我见 所铸之铁笼 完全被无明<o:p></o:p>深暗所蒙蔽 多生入轮回 无量不可数 生生受三苦<o:p></o:p>从未曾间断 如是念诸母 现有之处境 而发起无上<o:p></o:p>利他菩提心<o:p></o:p><o:p> </o:p>汝若无能知 诸法实相慧 虽已发出离 轮回之决心<o:p></o:p>以及菩提心 轮回根不断 是故应力求 悟缘起之法<o:p></o:p><o:p> </o:p>若有人因见 轮回与涅磐 所有诸现象 因果无差误<o:p></o:p>而尽除妄见不再视现象为自性有者既是已入于<o:p></o:p>令佛愉悦道<o:p></o:p><o:p> </o:p>当二悟同在非轮流交替当仅因能见缘起无差误<o:p></o:p>即了知无疑尽除视自性为有之妄见则为已圆满<o:p></o:p>分析真实见<o:p></o:p><o:p> </o:p>知相仅为假名有能除执有之边见知空实乃自性空并非否定假名有<o:p></o:p>能除执无之边见<o:p></o:p><o:p> </o:p>若能于空中 得知因果相 汝则不至为 边见所迷惑<o:p></o:p><o:p> </o:p>已知实了知 修道之三要 当立即潜修 发起精进力<o:p></o:p>吾子应迅速 成就终极愿<o:p></o:p>

思者 · 发表于 2006-7-28 09:07

三主要道论      宗喀巴大师造       索达吉堪布译       顶礼诸至尊上师！ 　　我随己力而宣说，欲解脱者之津梁， 　　诸佛经典精华义，一切菩萨所赞道。 　　不贪三有之安乐，为使暇满身具义， 　　勤依佛悦之正道，具缘者当喜谛听！ 　　无有清净出离心，求有海乐无寂法， 　　贪执世间束缚众，故当首先寻出离。 　　人生难得寿无常，修此可断今生执， 　　无欺业果轮回苦，修此可断后世执。 　　修后于诸轮回福，刹那不生羡慕心， 　　日夜欲求得解脱，尔时已生出离心。 　　倘若于此出离心，未以菩提心摄持， 　　不成菩提乐因故，智者当发菩提心。 　　思为猛烈四瀑冲，难挡业索紧束缚， 　　困于我执铁网内，无明黑暗所笼罩， 　　辗转投生三有中，不断感受三大苦， 　　成此惨状诸慈母，是故当发殊胜心。 　　不具证悟实相慧，纵修出离菩提心， 　　亦不能断三有根，故当勤证缘起法。 　　谁见轮涅一切法，永无欺惑之因果， 　　灭除一切所缘境，此人踏上佛喜道。 　　何时分别各执著，无欺缘起之显现， 　　远离所许之空性，尔时证悟佛密意。 　　一旦无有轮翻时，现见无欺之缘起， 　　断除一切执著相，尔时见解即圆满。 　　了知以现除有边，以空遣除无有边， 　　缘起性空显现理，不为边执见所夺。 　　如是三主要道论，自己如实通达时， 　　当依静处而精进，速修永久之佛果。 　　此乃多闻比丘罗桑札巴（宗喀巴）对侄儿阿旺札巴之教言。 　　译于二000年十月

spencer_wong · 发表于 2006-7-28 13:23

《三主要道颂》简释<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p></o:p><A TARGET=_blank HREF=PostAttachment.asp?AttachmentID=585><img border=0 src=images/affix.gif>《三主要道頌》簡釋.rar</A>［此帖子已被 spencer_wong 在 2006-7-28 13:31:54 编辑过］

道净 · 发表于 2006-7-27 13:45

<A target=_blank href="http://www.thubtenchodron.org/PrayersAndPractices/the_three_principal_aspects_of_the_path.html">http://www.thubtenchodron.org/PrayersAndPractices/the_three_principal_aspects_of_the_path.html</A>(Thubten Chodron's homepage)The Three Principal Aspects of the Path by Lama TsongkhapaI bow down to the venerable Spiritual Masters.I will explain, as well as I am able, the essence of all the teachings of the Conqueror, the path praised by the Conquerors and their spiritual children, the entrance for the fortunate ones who desire liberation.Listen with clear minds, you fortunate ones who direct your minds to the path pleasing to the Buddha and strive to make good use of freedom and fortune without being attached to the joys of cyclic existence.For you embodied beings bound by the craving for existence, without the pure determination to be free (renunciation) from the ocean of existence, there is no way for you to pacify the attractions to its pleasurable effects. Thus, from the outset seek to generate the determination to be free.By contemplating the freedoms and fortunes so difficult to find and the fleeting nature of your life, reverse the clinging to this life. By repeatedly contemplating the infallible effects of karma and the miseries of cyclic existence, reverse the clinging to future lives.By contemplating in this way, do not generate even for an instant the wish for the pleasures of cyclic existence. When you have, day and night unceasingly, the mind aspiring for liberation, then you have generated the determination to be free.However, if your determination to be free is not sustained by the pure dedicated heart (bodhicitta), it does not become the cause for the perfect bliss of unsurpassed enlightenment. Therefore, the intelligent generate the supreme thought of enlightenment.Swept by the current of the four powerful rivers(1), tied by the strong bonds of karma which are so hard to undo, caught in the iron net of self-grasping egoism, completely enveloped by the darkness of ignorance,Born and reborn in boundless cyclic existence, unceasingly tormented by the three sufferings(2) -- by thinking of all mother sentient beings in this condition, generate the supreme altruistic intention.Even if you meditate upon the determination to be free and the mind of enlightenment, without the wisdom realizing the final nature (how things actually exist), you cannot cut the root of cyclic existence. Therefore, strive for the means to realize dependent arising.One who sees the infallible cause and effect of all phenomena in cyclic existence and beyond and destroys all false perceptions (of their inherent existence) has entered the path which pleases the Buddha.Appearances are infallible dependent arisings; emptiness is free of assertions (of inherent existence or non-existence). As long as these two understandings are seen as separate, one has not yet realized the intent of the Buddha.When these two realizations are simultaneous and concurrent, from the mere sight of infallible dependent arising comes definite knowledge which completely destroys all modes of mental grasping. At that time, the analysis of the profound view is complete.In addition, appearances clear away the extreme of (inherent) existence; emptiness clears away the extreme of non-existence. When you understand the arising of cause and effect from the viewpoint of emptiness, you are not captivated by either of the extreme views.In this way, when you have realized the exact points of the three principal aspects of the path, by depending on solitude, generate the power of joyous effort and quickly accomplish the final goal, my child!Notes:(1) The four rivers are ignorance, attachment, craving, and wrong views.(2) The three sufferings are the suffering of pain, the suffering of change, and pervasive conditioned suffering.

道净 · 发表于 2006-7-27 14:05

<H1><A target=_blank href="http://www.kadampa.org/english/practice/three_principal_aspects.php">http://www.kadampa.org/english/practice/three_principal_aspects.php</A></H1> <H1>The Three Principal Aspects of the Path</H1><H2>A condensed lamrim instruction by Je Tsongkhapa</H2>Homage to the venerable Spiritual Guide I shall explain to the best of my ability The essential meaning of all the Conqueror's teachings, The path praised by the holy Bodhisattvas, And the gateway for fortunate ones seeking liberation. You who are not attached to the joys of samsara, But strive to make your freedom and endowment meaningful, O Fortunate Ones who apply your minds to the path that pleases the Conquerors, Please listen with a clear mind. Without pure renunciation there is no way to pacify Attachment to the pleasures of samsara; And since living beings are tightly bound by desire for samsara, Begin by seeking renunciation. Freedom and endowment are difficult to find, and there is no time to waste. By acquainting your mind with this, overcome attachment to this life; And by repeatedly contemplating actions and effects and the sufferings of samsara, Overcome attachment to future lives. When, through contemplating in this way, the desire for the pleasures of samsara Does not arise, even for a moment, But a mind longing for liberation arises throughout the day and the night, At that time, renunciation is generated. However, if this renunciation is not maintained By completely pure bodhichitta, It will not be a cause of the perfect happiness of unsurpassed enlightenment; Therefore, the wise generate a supreme bodhichitta. Swept along by the currents of the four powerful rivers, Tightly bound by the chains of karma, so hard to release, Ensnared within the iron net of self-grasping, Completely enveloped by the pitch-black darkness of ignorance, Taking rebirth after rebirth in boundless samsara, And unceasingly tormented by the three sufferings Through contemplating the state of your mothers in conditions such as these, Generate a supreme mind [of bodhichitta]. But, even though you may be acquainted with renunciation and bodhichitta, If you do not possess the wisdom realizing the way things are, You will not be able to cut the root of samsara; Therefore strive in the means for realizing dependent relationship. Whoever negates the conceived object of self-grasping Yet sees the infallibility of cause and effect Of all phenomena in samsara and nirvana, Has entered the path that pleases the Buddhas. Dependent-related appearance is infallible And emptiness is inexpressible; For as long as the meaning of these two appear to be separate, You have not yet realized Buddha's intention. When they arise as one, not alternating but simultaneous, From merely seeing infallible dependent relationship, Comes certain knowledge that destroys all grasping at objects. At that time the analysis of view is complete. Moreover, when the extreme of existence is dispelled by appearance, And the extreme of non-existence is dispelled by emptiness, And you know how emptiness is perceived as cause and effect, You will not be captivated by extreme views. When, in this way, you have correctly realized the essential points Of the three principal aspects of the path, Dear One, withdraw into solitude, generate strong effort, And quickly accomplish the final goal. Translation © Geshe Kelsang Gyatso & New Kadampa Tradition

道净 · 发表于 2006-7-27 14:11

<A target=_blank href="http://www.berzinarchives.com/sutra/sutra_level_2/short_commentary_three_principles_path.html">http://www.berzinarchives.com/sutra/sutra_level_2/short_commentary_three_principles_path.html</A> (Alexander Berzin's hompage)I prostrate to my ennobling, impeccable lamas.(1) I shall try to explain, to the best of my ability, The essential meaning of all the scriptural pronouncements of the Triumphant Ones, The path praised by the Triumphants’ holy offspring, The fording passage for the fortunate desiring liberation.(2) Listen with a clear (mind), O fortunate one, Whose mind would rely on the path pleasing to the Triumphant Through being unattached to the pleasures of compulsive existence And eager to make meaningful your life of respites and enriching factors.(3) Since taking keen interest in the pleasurable fruits     of the ocean of compulsive existence, without pure renunciation, Is no method for (achieving) the peace (of liberation) – In fact, by craving what is found in compulsive situations,     limited beings are completely bound – First, strive for renunciation. (4) By accustoming your mind that there is no time to waste When a life of respites and enrichments is so difficult to find, Turn from your obsession with the appearances of this life. By thinking over and again about the problems of recurring rebirth And that (the laws of) behavioral cause and effect are never a fraud, Turn from your obsession with the appearances of future (lives).(5) When, by accustoming yourself in this way, you never generate, for even an instant, A mind that aspires for the splendors of recurring samsara, And you develop the attitude that day and night always is interested keenly in liberation, At that time, you have generated renunciation. (6) But since even this renunciation, if not held with the development Of a pure bodhichitta aim, will not become a cause For the splendors and bliss of a peerless purified state (of enlightenment), Those with sense generate a supreme bodhichitta aim. (7) Carried by the currents of the four violent rivers, Tied by the tight fetters of karma, hard to reverse, Thrown into an iron-mesh pit of grasping for true identities, Completely enshrouded in the heavy gloom of the darkness of unawareness, (8) Unrelentingly tormented by the three types of suffering, Life after life in limitless compulsive existence – Having thought about the condition of your mothers Who have found themselves in situations like these, Develop a supreme bodhichitta aim. (9) Even if you have built up as habits renunciation and a bodhichitta aim, Still, if you lack the discriminating awareness of realizing the abiding nature of reality, You will be unable to sever the root of your compulsive existence. Therefore, make effort in the methods for realizing dependent arising.(10) Anyone who has seen that (the laws of) behavioral cause and effect Regarding all phenomena of samsara and nirvana are never a fraud, And who has had fall apart the sustaining supports of his or her (cognitions) aimed (at inherent existence), whatever they might have been, Has entered the path pleasing to the Buddhas. (11) Appearances are non-fraudulent dependent arisings And voidness is parted from any assertions (of impossible ways of existing). So long as you have these two understandings appearing to you separately, You still have not realized the Able Ones’ intention.(12) But when, not in alternation, but all together at once, Your certitude from the mere sight of non-fraudulent dependent arising Causes all your ways of taking objects (as inherently existent) to fall apart, You have completed discerning the correct view. (13) Further, when you know how appearance eliminates the extreme of existence And voidness eliminates the extreme of nonexistence, And how voidness dawns as cause and effect, You will never be stolen away by views that grasp for extremes. (14) When you have understood the points of these three Principle aspects of the path, as they are, Rely on solitude and, by generating the power of joyful perseverance, Quickly realize, my son, your immemorial goal.

喜饶嘉措 · 发表于 2006-7-27 14:23

<BLOCKQUOTE><H3 align=left>佛法三根本要义</H3>一九九三年农历六月十五日 多识活佛译于兰州兰山脚下　向神圣的诸上师致敬！佛陀全部经典的精华要旨， 众菩萨推崇备至的无上法， 有缘者寻求解脱的必经口岸， 我今做力所能及的解说。 <?XML:NAMESPACE PREFIX = O /><O:P></O:P>那些不迷恋世间区区幸福， 为了具足良缘的人生有价值， 一心向往众佛喜悦归宿的 幸运的人们诚心倾听：<一>（<A target=_blank href="http://www.fosss.org/wczp/wczp.htm">出离心</A>）若无正确的出世心而追求世间幸福， 就无法进入根除烦恼的涅槃乐境； 迷恋尘世的意识是锁链， 求解脱要发彻底的出世心愿。 <O:P></O:P>常想人身良机难得而生存时间不多， 就会从今生今世的纠缠中迷途知返； 深思业报不爽、轮回苦多， 对来世幸福的追求也会断然绝望。如此深思熟虑，并念念不忘， 就对尘世的富贵安乐不抱幻想； 时时刻刻除解脱，不生别的念头， 这时才可以看做萌发了正出世心。<二>（<A target=_blank href="http://www.fosss.org/rxl.htm">菩提心</A>）出离之心若不与正发心相结合， 就不会变成获得无上菩提， 实现圆满幸福的有力基因。 因此智者要发菩提宝心。四条滚滚激流冲击不息， 无法改变的业力周身捆缚， 身陷我执的坚固铁笼， 漆黑的无明夜色笼罩着天空。在无边的轮回流转中一生接一生， 连续不断地遭受着三苦的残酷折磨。 怜悯沦落此境的慈母众生， 要发成佛度众的菩提宝心。<三>（<A target=_blank href="http://www.fosss.org/boruo.htm">空性正见</A>）若无明见真理的智慧， 虽具备出世心与菩提心， 也斩不断生死轮回的祸根， 因此要千方百计悟出缘起正见。 <O:P></O:P>要认识到世间的和超世的一切事物， 出于因果而丝毫不差之理， 同时，观念中的执著之物一个个消失， 便步入了诸佛欣慰的轨道。众缘结合的现象实存不妄， 非缘合的独立自性空不可得—— 二义若在观念中彼此对立， 尚未悟出佛陀正见的本义。什么时候有此无彼的对立消失， 当看到缘合之物实有的同时 能悟出当体即空，执著无物， 对正见的思辩才算圆满。以现象实有消除执实偏见， 以自性空无消除虚无偏见， 悟出缘起与性空互为因果， 就不会堕入执空有二边的深渊。对佛道三根本重要义理， 要正确认识，全面领会， 隐居静处，激发精进之力， 为实现终极目的进行修持刻不容缓。</BLOCKQUOTE>

shig9 · 发表于 2006-7-27 15:30

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思者 · 发表于 2006-7-27 15:41

《三主要道颂》 宗喀巴大师造颂 谭影译颂               　 敬礼诸至尊上师！佛陀至言心要义，是诸菩萨所赞道， 欲求解脱之大道，我今随力而宣说。 于三有乐不贪著，为暇满义而精进， 志依佛陀所喜道，具法缘者净意听。 无出离心无息灭，希求有海乐方法， 由欲有乐缚众生，故先寻求出离心。 暇满难得寿无常，修习能除此生欲， 业果不虚轮回苦，思维能除后世欲。 修已于轮回盛事，不生刹那之希望， 昼夜唯求解脱心，起时是生出离心。 出离若无菩提心，所持则亦不能成， 无上菩提乐因故，智者应发菩提心。 常被四瀑流所冲，难止业绳紧密系， 投入我执铁网孔，无明大暗所蒙蔽。 无边有海生又生，常被三苦所迫害， 已成如此诸母等，情状思已发大心。 不具通达实际慧，虽修出离善菩提， 不能断除有根故，应勤通达缘起法。 见世出世一切法，从因生果皆不虚， 所执之境本无者，彼入佛陀所喜道。 现相缘起不虚妄，性空离许之见二， 何时见为相违者，尚未通达佛密意。 一旦同时不轮番，己见缘起不虚妄， 若证灭尽诸境执，尔时观察见圆满。 又由现相除有边，及由性空除无边， 了知性空现因果，不为边执见所夺。 如此三主道扼要，汝能如实通达时， 当依静处起精进，为究竟事速修持。上面所说，是多闻比丘吉祥善慧，称为侄察科语自在称所作教诫。

喜饶嘉措 · 发表于 2006-7-27 15:51

呵呵，潭影和观空法师的翻译几乎一致啊。

shig9 · 发表于 2006-7-27 16:21

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喜饶嘉措 · 发表于 2006-7-27 16:28

哦，原来如此啊，呵呵，我还以为是抄袭观空法师的呢。既然这样，就不用重复贴了吧？

天青琉璃 · 发表于 2006-7-27 16:31

隐约有个印象，观空法师俗家好像姓谭？？？

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活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

羅桑嘉措　譯

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

羅桑嘉措 譯

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

Re:活佛的甘露心华准备重出，希望大家协助收集三主要道资料

羅桑嘉措　譯