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上部座佛教和大乘佛教产生的佛教术语和哲学概念(十三

(2010-02-04 15:56:45)
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The Self of the worldly, which they say is the size of a thumb or a mustard seed, is not like that. The concept of the Self of the worldly is also not like that. In this instance, it is said that all dharmas (things, phenomena) are devoid of Self. (But actually) it is not true to say that all dharmas are devoid of the Self. The Self is Reality (tattva), the Self is unchanging (nitya), the Self is virtue (guna), the Self is eternal (sasvata), the Self is unshakeable/ firm (dhruva), the Self is peace,  the Tathagata teaches what is true. Let the four divisions of the assembly strive meditatively to cultivate this." (Tibetan version)

      世俗的自我,他们说是一个拇指或芥末子那样大小,不象是这样。这个自我的世俗的概念也是象这样的。在这个例子中,也就是说所有的法(事情,现象)是自我的缺失。但是实际上它不是真实的说所有的法是自我的缺失。自我是真相(tattva),自我是不变(nitya),自我是美德(guna), 自我是永恒((sasvata),自我是不动摇/严格(dhruva),自我是和平,如来教导什么是真实的。让四个集会的努力立刻培养这个(藏文版)

   

      The advanced practitioner of Buddha-Dharma, then, should exert considerable effort in the practice of cultivating meditative awareness of the Self, which is the constant presence of the Buddha-Essence within each being. This Self is embodied, as it were (according to the Dharmakshema sutra), in the "extremely profound sphere - domain - realm (gambhira vishaya) of the Tathagata, the eternal, untransforming Dharmakaya", which is the "abode of the unsurpassed Dharma Lord, the Holy King (Buddha). To deny that this Buddhic Self is a Reality, and to insist that impermanence alone reigns supreme even here, is to distort Dharma and seriously to misunderstand its implicit and explicit doctrines. The Buddha says so in the following extracts from the sutra: 

        佛法最好的修炼者,接着,应该尽量实践自我觉悟的冥想,这是每个生命的佛本质的不断的体现。这个自我是表现的,就象它是(根据Dharmakshema佛经),在如来非常深奥的领域-拥有-领域(甚深-客观),永恒,不变的法身).为了否认这个佛性的自我的实相,并且坚持无常在单独的最高的领域,是对佛法的歪曲和严重的误解了它的含义和明确的教义。佛陀从佛经之中相关的提取中这样说。

    

      The constant presence - abiding of the Tathagata is called 'the Self' (atman) (25). The Dharmakaya (essential being of the Buddha) is unbounded, unimpeded, neither arising nor perishing, and endowed with the eight masteries - sovereignties (aishvarya - such as being able to project countless mind-endowed forms, to acquire all dharmas, and to pervade all places like space). This is called 'the Self'. (Dharmakshema version).   

       不断的出现-如来称自我是(atman) (25).法身(佛的本质内容)是无界的,无碍的,不生不灭,并且赋予八种掌握-权威的(aishvarya-就象生命能够提出无数的心灵赋予的形式,并且获得了所有的法门,遍及所有的地方象空间)。这被叫做“真我”( Dharmakshema 版本)

       The idea that treats the impermanent (anitya) as permanent/ eternal (nitya) is a cognitive distortion. The idea that treats the permanent- eternal as impermanent is a cognitive distortion. 

             那种对无常的观念(anitya)作为永恒/无常(nitya)是认知的扭曲。这个观念对待永恒是作为非永恒的认知扭曲。

      The idea which treats that which lacks the Self as having the Self is a cognitive distortion. The idea which treats that which has the Self as that which lacks the Self is a cognitive distortion. 'Mundane people say that there is a Self, but there is no Self in the Buddha's teaching, contrary to the mundane view, and the Tathagata-garbha is not even mentioned' - this cultivation of non-Self is cognitive distortion. When I have taught non-Self, fools uphold the teaching that there is no Self. The wise know that such is conventional speech (vyavahara-vat) and they are free from doubts.

           这个观念是由于缺乏自我的拥有自我的认知的扭曲。这个观念对待那些有自我的人是缺乏自我的人是一个认知的扭曲。普遍的人们说这里有一个自我,但是这里没有在佛教之中的自我,与普遍的观念相反,如来藏没有提到。这个无我的修炼是认知的扭曲。当我已经教授了无我时,愚蠢的持有教义这里没有自我。智者知道这是一个传统的说法(vyavahara-vat)而他们从疑问之中解脱出来。

       

Footnotes

注脚

(01) D  iii, p 260,  M. ii, p. 13.

(02) M i, p 165.

(03).D. ii, p. 120  These are called  Sattatiüsati bodhi pakkhiya dhammà

(04)Warder A.K.  Indian Buddhism p. 106.

(05) I.The four foundations of mindfulness (Cattaro Satipaññhànà)

      D. ii, 83, D. iii, 101, D. i, 56 and 339,

      A. ii, 218, A. iii, 12, S. iii 96,153 etc.

      II.The four great efforts (Cattaro Sammappadhànà)

      Vin. i, 22, D. ii, 120, M. iii, 296, M. ii, 96 etc.

      III.The four bases of psychic powers (Cattaro Iddhipàdà)

      D. ii, 213 M. i, 103, A. i, pp. 39, 297 A. ii, p. 256 A. p. iii, 82 etc.

      IV.The five spiritual powers (Pa¤ca Balàni)

      A. iii, p. 12, D. ii, p. 120, M. ii, p. 12 M. iii, p. 296, S. iii, 96,153,

      S. iv, 366 etc.

      V.The five spiritual faculties (Pa¤ca Indriyàni)

      M. i, 295, S. iii, 46,225, S. iv, 168, A. ii, 151 etc.

      VI.The seven factors of enlightenment (Satta Bhojjhangà)

      D. ii 79, 83, 120, 302, D. iii, 101, 128 M. i, 11, M. ii 12, S. i, 54,

      S.v, 82, A. i, 14, A. iv, 23.

      VII.The Ariyan Eightfold Path (Ariyo Aññhangiko Maggo)

      D. i, 156, 157, 165 M. i, 118 It 18, Suttanipàta 1130.

(06) D. ii, p. 91.

(07) Middle Length Sayings Vol. II, p. 152.

(08) 377..A. i, p. 61.

      When there is pollution through ignorance wisdom is not developed.

      Thus deliverance of the mind (cetovimutti) is due to the mind being

      cleansed from lust. Deliverance of wisdom (pannàvimutti) is due to the

      mind being cleansed from ignorance.

          由于无知的污染智慧就不发展了。

          因此心灵的解脱(心解脱cetovimutti) 是由于生命的心灵的贪求被净化了。

        智慧的解脱(慧解脱pannàvimutti)是由于生命的心灵被从无知中净化了。

(09) Vinaya. i, p. 11.

      Cetosamatha (心灵的平静calmness of mind) Theragàthà, p. 118.

      Cetosamàdhi (心灵的转注concentration of mind) D. i, p. 15. D. iii, p. 30.

      Cetopaõidhi (坚毅resolution) Vimànavatthu p. 47.

      Cetopadosa (心灵的腐化corruption of the mind) A. i, p. 8.

(10) S. iii, p. 83, PS. I 46, A. i, 234 ND. I 39.

(11) D ii p 81- 122.

(12) M. i,. p. 301.

(13) D. ii, p. 82.

(14) M. i, p 437 .

(15) A. iv, p. 197.

(16) D. ii, p.82.

(17) D. ii, 141.

(18) D. ii. p. 154.

(19) Vinaya ii,p 218.

(20). 《大般涅磐经》page 248 - 249, (一二三)2005年,  河北省佛教协会.

(21). 《大般涅磐经》page 212- 213, , (一二三)2005年,  河北省佛教协会.

(22). 《大般涅磐经》page 261, (一二三)2005年,  河北省佛教协会.

(23). 《大般涅磐经》page 297, (一二三)2005年,  河北省佛教协会.

(24). 《大般涅磐经》page 310, (一二三)2005年,  河北省佛教协会.

(25). 《大般涅磐经》page 388 , (一二三)2005年,  河北省佛教协会.

 

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