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让佛陀最后的遗教重新照亮和复兴人类的生活(五)

(2010-01-09 14:04:33)
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  So the venerable Subhadda became yet another among the Arahats; and he was the last disciple whom the Blessed One himself converted.

       因此须婆陀尊者成为了阿罗汉之中的另一位,他是圣尊转世后的最后一位弟子。

      The Exalted One held comprehensive religious talk with the brethren, saying: - Such and such is upright conduct; such and such is earnest contemplation; such and such is intelligence.  Great becomes the fruit, great the advantage of earnest contemplation, when it is set round with upright conduct.  Great becomes the fruit, great the advantage of intellect when it is set round with earnest contemplation.  The mind set round with intelligence is set quite free from the Intoxications, that is to say, from the Intoxication of Sensuality, from the Intoxication of Becoming, from the Intoxication of Delusion, from the Intoxication of Ignorance.(23).

 

Supreme Enlighten (ment is a status that should be achieved by making endless sacrifices over an unthinkably long period of time, spanning aeons.

最高的启示 (精神疾病是一种状态这会被无尽的牺牲和不可思议的长时间才能达到,极长的。)

Among the ten perfections that should be fulfilled to become a Buddha, generosity takes the first place. A Bodhisatta (an Aspirant Buddha) should sacrifice wealth, time, effort, possessions, wife and children, eyes, heads, flesh of one's own body, blood, and the total body, not just once or twice but ten of thousands of times. Therefore, there is no other human being more generous than the Bodhisatta. There is nothing that one can say as not been sacrificed by a Buddha. The only great person who has known the value of generosity is the Buddha. The Buddha said,

要成佛要有十项功德,需要放在首位的是慷慨 。菩萨(有志成佛者)应牺牲财富,时间,努力,财物,妻子和孩子,眼睛,头,身体的血肉,血,整个身体,不知是一次或两次而是上万次。因此,没有任何其它人比菩萨更慷慨。没有人可以说一个人被佛牺牲。这个唯一伟大的人知道慷慨的价值的人就是佛陀。佛说:

      O Monks, if others know as much as I do, about the value of giving and distributing, no one will eat without giving at least a handful of rice. They will not remain miserly. If there is someone to take, they will give even the last portion of rice on one's plate. "

啊,僧侣,如果其它人知道我们所做的,由于供应和分配的价值,没人会吃而不给一把米。他们不会继续吝啬。如果有人要,他们会给予他们盘子中的最后的米饭。

     

      "Do not belittle small evil acts, And do not say that there is no evil that arises. Small is a drop of water, But [by accumulation] it fills a great vessel (24).  

           不要小看小的罪恶行径,不要说没有任何罪恶的产生。就是一滴水,也[可以积累]填充一个大的罐子。

     "Evil is done, but the result does not, Appear at once. It appears, Like cream that comes from milk. This is as when ash is placed over a fire, And the ignorant carelessly step on it (25).

         “”邪恶产生了,但是结果没有,不会立刻出现。它出现了,就像从牛奶里出来的奶油。当灰放在了火上,无知者不小心踩上了它。

 

Footnotes

脚注

 

(01). (i) Narada, Rev, 1998,

      The Buddha and His Teachings, page 240-241.

      (ii) Dighanikaya, vol ii, Sinhala translation, page 144-146.

      (iii)The Dighanikaya, vol ii, PTS, page 92-93.

 

(02).   (ii) Dighanikaya, vol ii, Sinhala translation, page 142.

      (iii)The Dighanikaya, vol ii, PTS, page 90.

 

(03).    (ii) Dighanikaya, vol ii, Sinhala translation, page 150.

      (iii)The Dighanikaya, vol ii, PTS, page 94-95.

 

 (04).   (i) Dighanikaya, vol ii, Sinhala translation, page 164.

      (ii)The Dighanikaya, vol ii, PTS, page 105-106.

 

(05).  (i) Dighanikaya, vol ii, Sinhala translation, page 186.

      (ii)The Dighanikaya, vol ii, PTS, page 120.

 

(06)    It is of great interest to notice what are the points upon which Gotama, in this last address to his disciples, and at the solemn time, when death was so near at hand, is reported to have lain such emphatic stress.  Unfortunately we have only fragment of the address, and, as it would seem from its commencement, only the closing fragment.  This, however, is in the form of a summary, consisting of an enumeration of certain aggregates, the details of which must have been as familiar to the early Buddhists as the details of similar numerical terms- such as the ten commandments the twelve tribes, the seven deadly sins, the four gospels, and so on –afterwards were to the Christians.  This summary for the Buddha’s last address may fairly be taken as a summary of Buddhism, which thus appears to be simply a system of earnest self-culture and self-control.

这有很大的兴趣来注意什么是乔达摩的观点,在这最后安置了他的徒弟,并在这庄严的时刻,当死亡非常靠近时,据说躺在这里有很强的压力。不幸的是我们只有地址的片断,而且,就象他将要躺在这种强调的罪过。不幸的是我们只有一个片段,而且,就象它从开始一样,仅仅只有结束的片段。这,当然是总结的形式,包含了大量的聚集物,这一细节必须与早期的佛教徒相同,或者同样的数字上的细节。例如十戒的十二个支派,七宗重罪,四个福音,等等-然后是基督徒。这一对佛最后的安置的总结也许会被当作佛教公平的总结。这因此成为自我控制和自我文化的渴望的系统。

      The following are the details of the aggregate technical terms used in the above summary, but it will be understood that the English the ideas expressed used by the Pali ones.  To attempt more would demand a treatise rather than a note.

         以下是上述总结的技术方面的细节,它将用英文来表达巴利文的观点以便理解。尝试更多的要求论文,而不是说明。

      The four Earnest Meditations are :-

       i.  Meditation on the body.

      ii.  Meditation on the sensations.

      iii.  Meditation on the ideas.

iv.               Meditation on reason and character.

这四种专注的冥想是:

1.     对身体的冥想

2.     对感觉的冥想

3.     对观念的冥想

4.     对推理和特点的冥想

 

 

      The fourfold Great Struggle against evil is divided into :-

      i.  The struggle to prevent evil arising.

      ii.  The struggle to put away evil states which have arisen.

      iii.  The struggle to produce goodness not previously existing.

      iv.  The struggle to increase goodness when it does exist.

对邪恶的四倍的斗争被分为: -
一.防止邪恶出现的斗争。
二。放弃邪恶产生时的斗争。
三。不是以前存在的产生的善良的斗争。
四。当它存在时增加善良的斗争。

      The four Roads to Saints ship are four means by which Iddhi (see above, 3 , note) is to be acquired.  They are :-

      i.  The will to acquire it united to earnest meditation and the struggle against evil.

      ii.  The necessary exertion untied to earnest meditation and the struggle against evil.

      iii.  The necessary preparation of the heart united to earnest meditation and the struggle against evil.

iv.               Investigation united to earnest meditation and the struggle against evil.

到圣徒之船上的有四个手段要通过因此Iddhi将会被养成(见上文,3注)。它们是: -
一通过专注修炼和反对邪恶获得的情况

二。必要的劳累和专注冥想以及反对邪恶。
三。必要的心理准备和专注的冥想以及反对邪恶。
四。调查加上专注的冥想和对邪恶的斗争。

      The five moral powers (balani) are said to be the same as the next class, called organs (indriyani).  It is no doubt most remarkable that, in a summary like this, two classes out of seven should be absolutely identical except in name.  The difference of name is altogether too unimportant to account, by itself, for the distinction made.  Either the currently accepted explanation of one of the two aggregate terms must be incorrect, or we must look for some explanation of the repetition other than the mere desire to record the double title.  Is it impossible that the one class was split into two to bring the number of the classes up to the sacred number sever, corresponding to the seven Ratanas of a Cakkaavatti?

        五个道德力量(balani)在下一级中被成为是一样的 ,称为器官(indriyani)。这无疑是最引人注目的 ,象这样的总结,除了名字外七分之二应该是绝对相同的  。名字的不同是非常不重要的区别,通过它自己,为了制造的区别。要么接受当前的解释两个条件之一是不正确的,或者我们必须寻找某些重复的解释而不是仅有的记住这两个题目。这是不是不可能呢一个班分为两部分以便使班级的数目达到神圣的数字,这相当于7个 Ratanas of a Cakkaavatti?

      The details of both classes are :-

          这两个班级的细节是

i.                    Faith  ii.  Energy. iii.  Thought.  iv.  Contemplation  v. Wisdom

信仰,能量,思想,沉思,智慧

      The seven kinds of Wisdom are :-

          七种智慧是

i.                    Energy  ii.  Thought.  iii.  Contemplation iv.Investigation (of Scripture). v.  Joy.  vi.  Repose  vii.  Serenity.

能量,思想,专注,调查,高兴,休息,宁静

      The Aryan Eightfold Path consists of :-

          雅丽安人的八条道路包括:

      i.  Right views.  ii.  High aims.  iii.  Right speech. iv.  Upright conduct. v.  A harmless livelihood. vi.  Perseverance in well-doing.  vii.  Intellectual activity.  viii.  Right rapture.

         正确的意见, 高的目标 ,正确的语言,正确的行为,无害的生活,不屈不挠的努力工作,高智慧的行为,正的喜悦。

(07).  (i) Dighanikaya, vol ii, Sinhala translation, page 190.

      (ii)The Dighanikaya, vol ii, PTS, page.122.

 

(08) (i) Dighanikaya, vol ii, Sinhala translation, page 192-194.

      (ii)The Dighanikaya, vol ii, PTS, page 123-124.

 

(09).  (i) Dighanikaya, vol ii, Sinhala translation, page 172-173.

      (ii)The Dighanikaya, vol ii, PTS, page 110-111.

 

(10).  (i) Dighanikaya, vol ii, Sinhala translation, page 222-224.

      (ii)The Dighanikaya, vol ii, PTS, page 142-143.

 

(11). 《大般涅磐经》page 23, (一二三)2005年,  河北省佛教协会.

 

(12). 《大般涅磐经》page 78-79-80, (一二三)2005年,  河北省佛教协会.

 

(13). 《大般涅磐经》page 154-155, (一二三)2005年,  河北省佛教协会.

 

(14). 《大般涅磐经》page 156, (一二三)2005年,  河北省佛教协会.

 

(15). 《大般涅磐经》page158-159, (一二三)2005年,  河北省佛教协会.

 

(16). 《大般涅磐经》page 264, (一二三)2005年,  河北省佛教协会.

 

(17). 《大般涅磐经》page 1160, (一二三)2005年,  河北省佛教协会.

 

(18). 《大般涅磐经》page 1267, (一二三)2005年,  河北省佛教协会.

 

(19). 《大般涅磐经》page 1280-1281, (一二三)2005年,  河北省佛教协会.

 

(20).   (i)The Dighanikaya, vol ii, PTS, page 110-111.

 

(21)    (i) The Dighanikaya, vol ii, PTS, page page 90-91.

 

(22)    (i)The Dighanikaya, vol ii, PTS, page page 91-92.

 

(23).  (i)The Dighanikaya, vol ii, PTS, page 110-111.

 

(24). 《大般涅磐经》page 647 , (一二三)2005年,  河北省佛教协会.

 

(25). 《大般涅磐经》page 407 , (一二三)2005年,  河北省佛教协会.

 

 

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