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让佛陀最后的遗教重新照亮和复兴人类的生活(一)

(2010-01-09 13:49:57)
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    Appreciate how to use the both last Sermon of Buddha as a doctrine legacy and gets it re-illuminate -renaissance to the life of human beings.

                  让佛陀最后的遗教重新照亮和复兴人类的生活

 

04-01. Gets the Last Sermon as a doctrine legacy,

           最后的布道是一种遗教

           Illuminate the world by Buddhist doctrine. Pre- Buddhist peoples do not know even good or bad action. Buddha showed if you doing good things or bad actions result are not also the  same. Good actions have good result bad actions have bad result. He said that every being have previous birth and next birth. Have hell and haven in this universe. Therefore every intelligent people  must to do good actions and try cessation of dukkha or suffering.

                  用佛的教义照亮世界。前佛教时期人民根本不知道善或恶的行为。佛陀表明如果你做了好的事情或坏的事情结果不是相同的。善行有好的结果而坏行有坏的结果。他说每个生命都有前世和来世。在宇宙之中有天堂和地域。因此每个智慧的人必须行善行并且试图让苦受和痛苦停止。  

 

      Take Buddha dhamma as a  mirror by People they get lot of advantages. What is the Mirror of the Dhamma? Herein a noble disciple reposes perfect confidence in the Buddha

reflecting on His virtues thus: Thus, indeed, is the Exalted One, a Worthy One, a fully Enlightened One, Endowed with wisdom and conduct an Accomplished One, Knower of the worlds, an Incomparable Charioteer for the training of individuals, the Teacher of gods and men, Omniscient, and Holy.”

佛法是人类的一面镜子,他们因此获得了很多利益。什么是佛法的镜子呢?一个高尚的弟子在佛法之中获得了完美的信心,这反映了他的美德:因此,事实上,这是高尚的事,一个值得尊敬的人,一个完全觉悟的人,赋有智慧并且是一个完美的人,知道各种世界,无与伦比的个人修行者,人天之师,无所不知者,圣灵。

      He reposes perfect confidence in the Dhamma reflecting on the characteristics of the Dhamma thus :

          他安住于对佛法完美的信心之中并反映出佛法的特质即:

      “Well expounded is the Dhamma by the Exalted One, to be self-realized, immediately effective, inviting investigation. Leading onwards (to Nibbana), to be understood by the wise, each one for himself.”

“释尊是如何阐述正法的呢,通过自我认知,当下的效果,邀请调查。趋入涅磐,通过智慧的理解,每个人都会明白。

      He reposes perfect confidence in the disciples (Sangha) reflecting on the virtues of the disciples (Sangha) thus:

          他安住于对僧伽戒律的完美信心之中这反映了僧众的道德。

      “Of good conduct is the Order of the disciples of the Exalted One; of upright conduct is the Order of the disciples of the Exalted One; of wise conduct is the Order of the disciples of the Exalted One, These four pairs of persons constitute eight individuals.  This Order of the disciples of the Exalted One is worthy of gifts, of hospitality, of offerings, of reverence, is an incomparable field of merit to the world.”

良好行为是对师尊弟子的诫命。正值的行为是对释尊弟子的诫命。智慧的行为是对释尊弟子的诫命。四对人就是八个人,这个诫命是对释尊弟子有价值的礼物,服务,尊敬,是对世界无可比拟的功德。

      He becomes endowed with virtuous conduct pleasing to the high lord (Aryas), unbroken, intact, unspotted, unblemished, free, praised by the wise, untarnished by desires, conducive to concentration.

他不断地对很高的主赞颂(Aryas),不间断,完整,没有污点的,清白的,自由的,被智者赞扬,没有欲念的灰暗,专心致志。

      From Little village (Nadika) the Buddha went to the flourishing city of Vesali and stayed at the grove of mango , the beautiful courtesan.  Anticipating her visit, the Buddha in order to safeguard His disciples, advised them to be mindful and reflective and taught them the way of mindfulness(01).

         从小村(Nadika)佛陀来到繁荣的维萨利市并且滞留在芒果林,美艳的妇人,预计前来拜访她,佛陀为了保护他的徒弟,建议他们专注和深思熟虑,并且教导了他们正念之法。(01)。

      And whilst the Blessed One stayed there at Rajagaha on the Vulture’s Peak he held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct.  Great is the fruit, great the advantage of intellect when set round with earnest contemplation.  The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.

释尊在王舍城那里呆了一段时间在鹰鹫顶他和他的兄弟们举行了一个广泛的宗教讨论关于正直行为的本性,以及专注冥想,以及智慧。“伟大是果实,专注冥想是与正直的行为在一起有很大的益处。伟大是果实,智慧和专注冥想在一起是有很大的益处的。这种精神与智力摆脱了大的罪恶,也就是说,从感性,从个性,从妄想,从无知之中摆脱了出来。

 

      Here Buddha showed many disciples realized or awakening the dhamma and go to super mundane. Now there is nothing strange in this, Ananda, that a human being should die, but that as each one does so you should come to the Buddha, and require about them in this manner, that is wearisome to the Buddha.  I will, therefore, teach you a way of truth, called the Mirror of Truth, which if an elect disciple posses he may himself predict of himself, “Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe.  I am converted, I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.

          在这里佛陀向他的许多弟子展示了认识和觉醒的正法并且非常平常。现在这里没有什么奇怪的,阿难,一个人应该死,但是有人如此修行应该到佛陀那里。我将,因此,教你们一个真理之道,叫做镜子的真理,如果一个拣选的弟子如果拥有他也许可以预测他自己。“地狱为我而坏灭,转生为一个动物,或鬼,令人愁苦的地方。我改变了,我不再可能转生到痛苦之地,我确定将最终被拯救。

      And at that place the Blessed One addressed the brethren, and said 'It is through not understanding and grasping four Noble Truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I . And what are these four? 'The noble truth about sorrow; the noble truth about the cause of sorrow; the noble truth about the cessation of sorrow; and the noble truth about the path that leads to that cessation. But when these noble truths are grasped and known the craving for existence is rooted out, that which leads to renewed existence is destroyed, and then there is no more birth!'

       在那个地方圣尊安置了他的兄弟,并且说:如果不理解和掌握四真谛,哦,兄弟们,我们不得不跑很久,在令人厌倦的轮回之路上游荡,无论你和我。这四点是什么?关于苦的真谛,关于苦因的真谛,关于灭除苦因的真谛,关于导致寂灭之道的真谛。但是当这些真谛被掌握并且对存在的贪恋之根被拔出时,这导致了更新存在被毁坏,因而这里没有再次出生。

      Thus spoke the Blessed One; and when the Happy One had thus spoken, then again the Teacher said. BY not seeing the four Noble Truths as they really are,
Long is the path that is traversed through many a birth. When these are grasped, the cause of birth is then removed, The root of sorrow rooted out, and there is no more birth.'

       接着圣尊说,当幸福之道已经说了,接着老师说。由于没有真正看见四真谛,它已经穿越了无数之生的道路。当这些被掌握之后,生的原因改变了,悲伤之根被拔出了,不再有生。

      the Blessed One held that comprehensive religious discourse with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils,--that is to say, from sensuality, from individuality, from delusion, and from ignorance (02).Mindfulness and Clear Comprehension

      释尊和他的兄弟们就正直行为的本性进行了讨论,由于专注冥想,和智慧。“伟大是果实,专注冥想和正直的行为在一起是有很大的益处的。伟大是果实,专注冥想和智慧在一起是有很大的益处的,这就是说,从感官,从个性,从欺骗,从无知之中。正念和清醒的理解。

      Then the Blessed One addressed the bhikkhus, saying: "Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.

      And how, bhikkhus, is a bhikkhu mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; and when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then is he said to be mindful.

接着释尊安置了比丘,说:“你应该住在精神之中,比丘,明确理解,因此,我敦促你。,
接着,比丘,是怎样的比丘心理呢?当他安住冥想身体之中的身体时,真诚的,明确的理解,注意地,完全克服了对这个世界的欲望和悲伤。当他安住于沉思感觉之中的感觉,心灵之中的心灵,精神目标之中的精神目标,真诚地,完全的理解,专注的,当克服了对这个世界的欲望和悲伤,那么他说要用心。

      And how, bhikkhus, does a bhikkhu have clear comprehension? When he remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, masticating and savoring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, then is he said to have clear comprehension.

"Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you."(03)

以及怎样,比丘,一个比丘有清楚的理解呢?当他完全知道他的来和去时,他希望朝前看和朝远看,他的弯曲和伸展,他身穿长袍带着碗,他吃和喝,咀嚼和品尝,他的排便和撒尿,他走,站,坐,躺,睡觉或保持清醒,他说或保持沉默,接着他说有清醒的理解。你要专注于用心,比丘,非常清楚的理解,因此我敦促你。

mara's Appeal

魔鬼的请求

Buddha postponed his death because until full understand the his doctrine by his disciples.

       And when the Venerable Ananda had gone away, Mara, the Evil One, approached the Blessed One. And standing at one side he spoke to the Blessed One, saying: "Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.

佛推迟了他的逝世直到他的弟子完全理解了他的教义。
当尊者阿难走了以后,魔鬼,邪恶者,走进了圣尊那里。站在一边,他对圣尊说,“现在,主啊,让圣尊回到他最后的圆寂吧。让幸福之人完全离开吧!主涅磐的时间已经来了    

For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

对于圣尊来说,哦,主啊,这样对我说吧:“我不会等到我最后离开,邪恶之人,直到我的比丘和比丘尼,门外汉和门外的妇女,成为我的真正的弟子-智慧,有纪律,聪颖和有教养,由于佛法的救护,根据佛法来生活,适当的守法行为,并己经领会了大师的话,能够阐明它,宣讲它,表明它,建立它,显示它,详细解释,把它弄清楚,直到,当不利的观念产生时,他们将能够彻底拨倒他们,并且能够宣讲这种有说服力和解脱的佛法。

And now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have become the Blessed One's disciples in just this way. So, O Lord, let the Blessed One come to his final passing away! The time has come for the Parinibbana of the Lord."For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.' And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord."

The Blessed One Relinquishes His Will to Live

现在,主啊,比丘和比丘尼,在家男子和在家的女子,已经通过这种方式成为了圣尊的弟子。因此,哦,主啊,让释尊 最后离世吧!现在是主涅磐的时间。对于释尊,哦,主啊,这样对我说吧:“我不会最后离开,恶人,直到我教导的灵魂生活成为真实的,昌盛的,远近闻名的,大众的,和广为人知的,直到这被广泛的在人和神之间宣传。但是这种方式已经过去了。因此,哦主,让释尊最后能离开吧,让幸福之人离开!现在是主涅磐的时间。” 释尊放弃了他住世的愿望。

       When this was said, the Blessed One spoke to Mara, the Evil One, saying: "Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away."

当说完这句话时,圣尊对魔鬼说,那邪恶之人,说:“不要干扰你自己,恶人。不久之后如来即将涅磐。三个月后如来将要完全消逝。 ”

       And at the Little village (Capala) shrine the Blessed One thus mindfully and clearly comprehending renounced his will to live on. And upon the Lord's renouncing his will to live on, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. And the Blessed One beheld it with understanding, and made this solemn utterance. What causes life, unbounded or confined His process of becoming this the Sage Renounces. With inward calm and joy he breaks, As though a coat of mail, his own life's cause (04).

在小村(Capala)的神社圣尊就诚恳的并且明确的让人理解宣布他将要放弃住世的意愿。因此主宣布放弃住世之愿,接着来了强烈的地震,可怕和令人吃惊的,雷声穿过了天空。圣尊理解并掌握了它,并做了这一庄严的承诺。是什么原因导致了,无限的或封闭了他的进程圣人要舍世。由于他打破了内在的平静和喜悦。仿佛是邮件的外套,他自己的一生停止了。

      Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him.  And when he was seated the Blessed One addressed the brethren, and said:

       接着圣尊进入了服务大厅,他坐在为他准备好的垫子上。当他坐在那里时圣尊安置了他的兄弟,然后说:

      ‘Therefore, O brethren- ye to whom the truths I have perceived have been made known by me- having thoroughly made yourselves master of them, practice them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!

           '因此,澳同胞们,我所得到的真理已经被我知道了-并且完全让你掌握了它们,实践他们,冥想他们,将他们广泛传播;为此纯粹的宗教也许会延续很长的时间并且存在下去,为此它将为大众谋求更大善和幸福,出于对世界的怜悯,由于善和收获和神和人的福利。

 

      ‘Which then, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behaves you to practice, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal for gods and men?

      接着,哦,兄弟们,这是真理,这,我们已经感知到了,我已经告知你了,这,当你掌握的时候,它将让你实践,冥想,广为传播,为此纯洁的宗教也许会持续很久并且延续下去,为此它将为大众谋求更大的善和幸福,出于对世界的怜悯,由于善和收获,神和人的福利。

      ‘They are these:

      The four earnest meditations.

      The fourfold great struggle against sin.

      The four roads to saint ship.

      The five moral powers.

      The five organs of spiritual sense.

      The seven kinds of wisdom, and

      The noble eightfold path(06).

他们是这些:

   四个专注冥想

   四倍的努力反对罪恶。

   四条到圣船的道路,

五个道德力量。

五个精神的感官

七重智慧

 八正道。
(06)

 

 

      ‘These, O brethren, are the truth which, when I had perceived, I made known to you, which, when you have mastered it behaves you to practice, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!’

          '这些,哦同胞们,这是真理当然,当我们感知到时,我让你知道,这,当你已经掌握了这一点时这让你去实践,冥想,和广泛的传播,为此这个纯洁的信仰也许会持续很长的时间并且延续,为此它将继续为更多的大众来谋求善和幸福,出于对世界的怜悯,由于善和收获,神和人的福利。

 

     

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