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利乐有情问与臭不要脸的没话找话

(2010-01-12 22:01:55)
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杂谈

臭不要脸发短信问“Prajna Paranmita Hrdayasutra”在心经里的说法。老子Google了一下,查找到如下解释:

心经:般若- Hridaya,经

Commentary and translation of Text by Harischandra Kaviratna评注和文本翻译的Harischandra Kaviratna

 


 

This scripture has always been held in the greatest veneration in Mahayana countries.这经文一直关押在大乘佛教国家的最大的尊敬。 In China and Japan there are at least twenty-eight different recensions of this sacred bible of the Buddhist schools.在中国和日本至少有08年的这一神圣的佛教学校圣经不同recensions。 The Prajnaparamita-Sutra般若经 is regarded as the holy mother that feeds the bodhisattva with the amrita (nectar) of prajna (transcendental wisdom), and guides him to paramita (the other shore).被视为神圣的母亲,饲料与甘露 (花蜜的般若 (超越智慧)),并引导他圆满 (彼岸)菩萨。 It is the "utmost great perfection" which gives full enlightenment to the bodhisattva after he has successfully completed the other five paramitas: dana (charity), sila (morality), ksanti (patience, forbearance), virya (energy), and dhyana (concentration).这是“最伟大的圆满”的充分启示菩萨后,他已成功地完成了其他五波罗蜜: 达纳 (慈善), 西拉 (道德),ksanti(耐心,忍),virya(能源),和禅宗 (浓度)。

Linguists who had only an etymological mastery of Sanskrit without even a rudimentary understanding of Buddhist thought have done much harm to the dissemination of esoteric Buddhism in Europe and America.语言学家甚至没有谁曾是佛教的一个基本的了解,只有掌握了梵文词源学思想做了很大的损害,在欧美佛教密宗的传播。 During the last decade of the nineteenth century, Samuel Beal published the first English rendition of the Prajnaparamita in his Catena of Buddhist Scriptures. Next appeared the English translation by Max Muller in the Sacred Books of the East series, Vol.在19世纪最后10年,塞缪尔比尔发表在他的佛经卡泰纳。下一步的般若首英文译本出现在东方系列,卷圣书由穆勒英文译本。 XLIX.第四十九章。 In the eighteenth century, although there already existed several Japanese renditions based on Chinese texts, Hion Shon translated it into Japanese direct from the Sanskrit.在18世纪,尽管已经有了中文文本的基础上几位日本景致,北恩Shon它翻译成日语直接从梵文。 Tibetan Buddhists believe Boom藏传佛教认为景气 or Bum ( Prajnaparamita ) to be the most infallible text to arouse them from the illusion of samsara (round of births and deaths).般若 )是最不会犯错的文本,唤起社会人士的轮回错觉(出生和死亡轮)。 Various French and German translations are also in circulation, based on partial Chinese versions or on fragmentary Sanskrit texts.各种法语和德语翻译也在流通的基础上,部分中文版或零星梵语文本。

Prajnaparamita-Hridayam (hridaya means heart) -- the most condensed recension of the Sutra -- was rendered into Chinese in the year 400 AD by the famous Indian scholar and Buddhist missionary, the Venerable Kumarajiva, and even today is used as a protective spell or charm by all Buddhists of Tibet, China, and Japan, monks and laymen alike.般若- Hridayam(hridaya指心脏) -的最简明经校订-成中文,以致在今年的印度著名佛教学者和传教士,法师鸠摩罗什,即使是作为一个保护性法术使用公元400年或以各种魅力西藏,中国,日本,僧俗信徒一样。 It was translated into English by DT Suzuki of Japan in 1934, by Edward Conze of England in 1958, and in America by Dwight Goddard in 1969.它被翻译成英文的胸苷日本铃木在1934年,爱德华英国孔兹于1958年,在美国的德怀特戈达德在1969年。 My verbatim translation, which follows, is made directly from the original Sanskrit.我逐字翻译,它遵循,是直接从原来的梵文。

The complete text of the Large Sutra of Prajnaparamita在大的般若经全文 was ruthlessly destroyed by Muslim incendiaries in the conflagration of the Buddhist University of Nalanda.被无情地摧毁了在那烂陀佛教大学战火穆斯林燃烧弹。 Millions of Buddhist and Hindu manuscripts were burnt in this great fire along with the monks and artifacts.佛教和印度教手稿百万被活活烧死在这一场大火随着僧侣和工件。 Because the original Prajnaparamita is reputed to have consisted of a hundred thousand stanzas it was called Satasahasrika Prajna-paramita .因为原始般若亦相当闻名,包括一个10.0万它被称为Satasahasrika般若波罗蜜叙述。 It is primarily intended for memorizing, and is believed to protect the aspirant who knows it by heart.它主要用于记忆,并相信保护上进谁知道背诵它。

 


 

T he Heart Sutra: Prajnaparamita-Hridaya-Sutra Ť他心经:般若- Hridaya,经

Om namo bhagavatyai arya-prajnaparamitayai !唵纳莫bhagavatyai arya - prajnaparamitayai!

Om!唵! Salutation to the blessed and noble one!称呼的神圣和崇高的! (who has reached the other shore of the most excellent transcendental wisdom). (谁已经到了最优秀的先验智慧的彼岸)。

(In this invocation the perfection of transcendental wisdom is personified as the compassionate mother of bodhi -- wisdom -- who bestows enlightenment upon the bodhisattvas who had vigilantly followed the course prescribed for the aspirant to full enlightenment -- samyak sambodhi .) (在这方面,完美的超越智慧,是为菩提体恤母亲-智慧-谁赋予的启示时援引的化身菩萨谁了警觉,遵循全面启蒙上进规定的课程- samyak菩提 。)

Verse 1诗歌1

arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramano vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati sma . arya - avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramano vyavalokayati小的:无间蕴噬细胞加利福尼亚svabhavasunyan pasyati小的。

The noble bodhisattva, Avalokitesvara, being engaged in practicing the deep transcendental wisdom-discipline, looked down from above upon the five skandhas (aggregates), and saw that in their svabhava (self-being) they are devoid of substance.高贵的菩萨,观音菩萨,是从事深先验实践智慧,纪律,从上面看后五蕴 (汇总)下来,看到他们的自性 (自被)他们是空洞无物。

Verse 2诗歌2

iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak sunyata sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad rupam; evam eva vedana-samjna-samskara-vijnanam.国际旅馆协会舍利弗rupam空性sunyataiva rupam,rupan纳prithak空性sunyataya纳prithag rupam,亚德rupam山空性亚空性稍微rupam; evam伊娃感受,samjna - samskara - vijnanam。

Here, O Sariputra, bodily-form is voidness; verily, voidness is bodily-form.在这里,澳舍利弗,身体形式是voidness,真的,voidness是身体的形式。 Apart from bodily-form there is no voidness; so apart from voidness there is no bodily-form.除了身体的形式,没有voidness,所以除了voidness身体没有任何形式。 That which is voidness is bodily-form; that which is bodily-form is voidness.这是voidness是身体形式,这是身体,形式voidness。 Likewise (the four aggregates) feeling, perception, mental imaging, and consciousness (are devoid of substance).同样(四总量)的感觉,知觉,精神成像和意识(无实质意义)。

Verse 3新诗3

iha sariputra sarva-dharmah sunyata-laksala, anutpanna aniruddha, amala avimala, anuna aparipurnah.国际旅馆协会舍利弗萨dharmah空性,laksala,anutpanna阿尼茹,阿马拉avimala,阿纽纳aparipurnah。

Here, O Sariputra, all phenomena of existence are characterized by voidness: neither born nor annihilated, neither blemished nor immaculate, neither deficient nor overfilled.在这里,澳舍利弗,存在的所有的特点是由voidness现象:无论出生或消灭,也没有污点的完美的,既不缺乏也不溢出。

Verse 4诗4

tasmac chariputra sunyatayam na rupam na vedana na samjna na samskarah na vijnanam. tasmac chariputra sunyatayam缺rupam不详不详samjna感受samskarah纳vijnanam不详。 na caksuh-srotra-ghrana-jihva-kaya-manamsi.纳caksuh - srotra - ghrana - jihva -卡亚- manamsi。 na rupa-sabda-gandha-rasa-sprastavya-dharmah.娜噜- sabda,健达,拉萨,sprastavya - dharmah。 na caksur-dhatur yavan na manovijnana-dhatuh.纳caksur - dhatur亚万娜manovijnana - dhatuh。 na-avidya na-avidya-ksayo yavan na jaramaranam na jara-marana-ksayo.钠无明河畔无明,ksayo亚万娜jaramaranam纳德拉哈拉-马拉纳- ksayo。 na duhkha-samudaya-nirodha-marga.纳duhkha生起灭,解脱道。 na jnanam, na praptir na-apraptih.纳jnanam,缺praptir钠apraptih。

Therefore, O Sariputra, in voidness there is no bodily-form, no feeling, no mental imaging, no consciousness; no eye, ear, nose, tongue, body, or mind; no sense objects of bodily-form, sound, smell, taste, or touchable states; no visual element, and so forth, until one comes to no mind-cognition element.因此,澳舍利弗,在voidness身体没有任何形式,没有感觉,也没有心理影像,没有意识,没有眼睛,耳朵,鼻子,舌头,身体或精神;没有意义的物体身体形式,声音,气味,品味,或可触的国家,没有视觉元素,依此类推,直至人来不介意认知元素。 There is no ignorance, nor extinction of ignorance, until we come to: no aging and death, nor extinction of aging and death.没有无知,无知或灭绝,直到我们到:没有衰老和死亡,也没有衰老和死亡的灭绝。 There is no suffering, no origination, no cessation, no path; there is no higher knowledge, no attainment (of nirvana), no nonattainment.没有痛苦,没有起源,没有停止,没有道路,没有较高的知识,没有实现(在涅),不超标。

Verse 5诗5

tasmac chariputra apraptitvad bodhisattvasya prajnaparamitam asritya vibaraty acittavaranah. tasmac chariputra apraptitvad bodhisattvasya prajnaparamitam asritya vibaraty acittavaranah。 cittavarana-nastitvad atrasto viparyasa-ati-kranto nistha-nirvana-praptah. cittavarana - nastitvad atrasto viparyasa - ATI的kranto nistha -涅- praptah。

Therefore, O Sariputra, by reason of his nonattainment (of nirvana), the bodhisattva, having resorted to prajnaparamita (transcendental wisdom), dwells serenely with perfect mental freedom.因此,澳舍利弗,由他的超标(在涅),菩萨,原因有诉诸般若 (超越的智慧),安详务虚完美的精神自由。 By his non-possession of mental impediments (the bodhisattva) without fear, having surpassed all perversions, attains the unattainable (bliss of) nirvana.他的非智力障碍(没有恐惧菩萨),持有已超过所有变态,满无法实现的(幸福的)天堂。

Verse 6 6节

tryadhva-vyavasthitah sarva-buddhah prajnaparamitam asritya-anut-taram samyaksambodhim abhisambuddhah. tryadhva - vyavasthitah萨buddhah prajnaparamitam asritya - anut - taram samyaksambodhim abhisambuddhah。

All Buddhas, self-appointed to appear in the three periods of time (past, present, and future), having resorted to the incomparable prajnaparamita , have become fully awake to samyak sambodhi (absolute perfect enlightenment).所有的佛像,自我任命的时间出现在三个时期(过去,现在和未来的),而诉诸无与伦比的般若 ,已成为充分意识到samyak菩提 (绝对完美的启示)。

Verse 7诗歌7

tasmaj jnatavyam: prajnaparamita maha-mantro mahavidya-mantro 'nuttara-mantro samasama-mantrah, sarva-duhkha-prasamanah, satyam amithyatvat. tasmaj jnatavyam:般若摩诃mantro mahavidya - mantro'nuttara - mantro samasama - mantrah,萨duhkha - prasamanah,萨蒂扬amithyatvat。 prajnaparamitayam ukto mantrah. prajnaparamitayam ukto mantrah。 tadyatha: gate gate paragate parasamgate bodhi svaha. tadyatha:门门paragate parasamgate菩提娑婆诃。 iti prajnaparamita-hridayam sa-maptam.伊蒂般若- hridayam山,maptam。

Therefore prajnaparamita should be recognized as the great mantra, the mantra of great wisdom, the most sublime mantra, the incomparable mantra and the alleviator of all suffering; it is truth by reason of its being nonfalsehood.因此, 般若应被视为伟大的口号,伟大智慧,最崇高的口头禅口头禅,无与伦比的咒语和所有的痛苦减轻者,它是由它的存在nonfalsehood原因的真相。 This is the mantra proclaimed in prajnaparamita. It is:这是咒语宣布般若。是:

gate gate paragate parasamgate bodhi svaha !门门paragate parasamgate菩提娑婆诃!

Gone, gone, gone beyond, gone altogether beyond (to the other shore)!去,去,去超越,完全超出(到彼岸)不见了! O enlightenment! Ø启示! Be it so!无论是如此! Hail!冰雹!

This concludes Prajnaparamita-Hridaya-Sutra .到此结束般若- Hridaya -经

(From Sunrise magazine, December 1996/January 1997. Copyright © 1997 by Theosophical University Press.) (从日出杂志,1997年12月1996/January神智大学出版社。版权© 1997。)

—————————————————————————————————————————

到了如此研究层次还发来信息问我,足见此人之不要脸!佛教徒针对佛教问题的发问一般遵守的发心是“利乐有情”即问有五种。谓利乐有情问。不解问。愚痴问。试验问。轻触问。此即慢彼问也。
  赘 不解愚痴。是本分问。试验轻触。是慢彼问。利乐有情。方便问也。

再敢撒欢儿臭不要脸地试验轻触,一律板儿砖伺候!

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