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压码听懂训练总汇(初次压码注音标准答案待修改)

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只看该作者 610 发表于: 2009-03-15
59) Buddha Recitation, an Easy-to-Practice Method 59 )佛朗诵,易于实践方法
Everyone can appreciate why Pure Land, particularly Oral Recitation, is an easy method.每个人都可以理解,为什么净土,尤其是口语朗诵,是一种简单的方法。 However, the word "easy" has many meanings, with which not everyone may be familiar.然而,用“轻松”有许多含义,这不是每个人都可能是熟悉的。
This is because when practicing other methods, for example, Sutra Studies, we encounter an immense number of sutras and commentaries, infinitely profound in meaning.这是因为在练习其他方法,例如,经研究,我们遇到了巨大的一些经典和评注,无限深远的意义。 In the first instance, the practitioner should fully understand the basic teaching and, from there, penetrate the different shades of meaning. After that, he should reconcile all meanings, extracting their kernel and essence, to discover and choose the method of cultivation that he will follow all his life.首先,医生要充分认识基础教学,并从那里渗透深浅不同的意义。在此之后,他应兼顾所有含义,提取其核心和本质,发现和选择的方法,他种植将所有的生命。 All this cannot be done unless he is willing to spend several dozen years of hard work.所有这一切都无法做到,除非他愿意花几个十几年的辛勤工作。

Should he decide to seek liberation through the Discipline method, the practitioner must join the Order and become thoroughly conversant with all aspects of the different bodies of precepts.如果他决定寻求解放通过学科的方法,医生必须加入该命令,并成为全面精通的所有方面的不同机构的戒律。 He should also possess the wisdom to distinguish meaning from words and apply the precepts in a flexible manner, according to the environment, the times and the occasion. Thus, to study the sutras is not necessarily difficult, but to study the precepts to the point of knowing how to adapt them skillfully, neither breaking nor being rigidly bound by them, is truly difficult.他还应该拥有的智慧来区分词的含义和适用规则,以灵活的方式,根据环境,时间和机会。因此,研究经典不一定是困难的,但研究戒律点知道如何适应他们巧妙,既不被打破,也没有硬性约束的,这是真正的困难。 Once having understood the precepts, the practitioner must exercise patience and fortitude and endure discomfort and suffering in order to achieve success.一旦理解戒律,医生必须保持耐心和毅力忍受不适和痛苦,以取得成功。

If he decides to enter the Way through如果他决定进入通过 Zen, he should have previously sown the seeds of wisdom and have suitably high innate capacities.禅,他此前应已播下了种子的智慧和有适当的高天生的能力。 Otherwise, he has no hope of attaining this lofty Dharma and participating in the "transmission of the lamp" (the enlightenment experience).否则,他不希望实现这一崇高拉达尔马和参与“的传播灯” (启示经验) 。 Therefore, a famous Buddhist scholar once said:因此,著名的佛教学者曾经说过:

Practicing Zen to achieve Buddhahood is the domain of scholars endowed with wisdom.实践禅宗成佛是域的学者赋予的智慧。
This observation is certainly not incorrect or exaggerated.这种看法当然不是不正确或夸大了。
With Oral Recitation, once the practitioner has developed the mind of Faith and Vows, he can recite the Buddha's name and engage in cultivation regardless of whether his capacities are high, moderate or limited.口腔朗诵,一旦医生已经开发出了铭记的信念和誓言,他可以背诵佛的名字和从事种植不论他的能力高,中或有限的。 Moreover, while other methods depend on self-power alone, the Pure Land Dharma Door first relies to the utmost on self-power and then adds the element of "other-power." Other-power is precisely the infinitely great and powerful Vow of Amitabha Buddha "to welcome and escort."此外,虽然其他的方法依赖于自我权力,就有净土拉达尔马门头依靠尽自我权力,然后添加内容“其他电源。 ”其他功率正是无限伟大和强大的四重奏阿弥陀佛“ ,欢迎和护送。 ” As long as a practitioner sincerely repents and recites the Buddha's name with one-pointedness of mind, even though he is not yet free of delusions and is still afflicted with heavy evil karma, he, too, will be welcomed to the Pure Land.只要医生真诚忏悔和念菩萨的名字与一个pointedness的心态,尽管他还不是免费的错觉,仍然遭受沉重的邪恶气质,他也将欢迎净土。

The ancients used to say, by way of comparison:古人曾经说过的那样,通过比较:

Practicing other methods is as difficult and laborious as an ant climbing a high mountain; reciting the Buddha's name seeking rebirth in the Pure Land is as swift and easy as a boat sailing downstream, in the direction of the blowing wind.实践的其他方法一样困难和艰苦的蚂蚁爬高山;背诵佛的名字寻求重生净土是迅速和容易作为帆船比赛下游方向吹风。
This observation is very appropriate indeed.这种看法确实是非常适当的。 Moreover, once reborn there, living in an auspicious and peaceful environment, always in the company of Buddha Amitabha and the Bodhisattvas, the practitioner will swiftly achieve success in whatever Dharma method he chooses.此外,一旦有新生,生活在一个祥和,安定的环境,一直在该公司的阿弥陀佛和菩萨,医生将迅速取得成功,不管他选择拉达尔马方法。 He is like a log rolling down a high mountain, which just keeps going and never stops, even for a moment.他就像一个日志滚下山高,这只是让去,从不停止,甚至想了一会儿。
In summary, Buddha Recitation is easy for three reasons: easy practice, easy achievement of rebirth in the Pure Land, easy attainment of Buddhahood. Therefore, the results achieved through Buddha Recitation from time immemorial can be compared to the clear and limpid sound of precious stones striking against genuine gold, or the sight of "smiling lotus blossoms with their fresh and fragrant grades of rebirth."总之,佛朗诵很容易有三个原因: 简单的做法,很容易实现重生的净土,易于实现成佛。因此,所取得的成果通过佛背诵从远古时代可以比较的明确和清澈的声音珍贵石头打击真正的黄金,或看到“微笑莲花其新鲜芬芳年级新生。 ”

Within these levels and grades, the path from sentient being to Buddhahood contains many ranks, yet is also without rank.在这些水平和档次,路径从众生是成佛包含许多队伍,但还没有排名。 This is because, once reborn in the Pure Land, the practitioner has transcended Birth and Death -- and to recite the Buddha's name is to become Buddha.这是因为,一旦重生的净土,该医生已超越生灭-并朗诵佛的名字是成为佛。 This is like the silkworm, the chrysalis and the butterfly, which are inseparable; there is very little difference between saying that a butterfly is originally a worm or that the worm is the butterfly.这是像蚕的蛹和蝴蝶,这是不可分割的;很少有区别说,蝴蝶是原来的蠕虫或病毒是蝴蝶。

60) From Scattered Mind to Settled Mind 60 )从分散下决心解决的心灵
When the mouth recites Amitabha Buddha's name while the mind is focused on the Buddha or rests on His name, it is called "Settled Mind Buddha Recitation." When the mouth recites the Buddha's name but the mind is not on Amitabha Buddha and is lost in errant thought, it is called "Scattered Mind Buddha Recitation."当口念弥陀佛的名字,而记住的重点是佛或依赖于他的名字,这是所谓的“定居心灵佛背诵。 ”当口念菩萨的名字,但考虑到是不是对阿弥陀佛,是失去了在错误的思想,这是所谓的“散乱心佛背诵。 ” The effectiveness of "Scattered Mind" is very much weaker than "Settled Mind" Buddha Recitation.的效力, “零星的心”是非常弱于“定居心”佛背诵。 For this reason, since ancient times, good spiritual advisors have all exhorted us to recite with a settled mind, and not let our thoughts wander.出于这个原因,自古以来,良好的精神顾问都告诫我们背诵到了解决,而不是让我们的思想徘徊。 Therefore, Buddha Recitation with a scattered mind cannot be held up as an example to be emulated.因此,佛背诵与分散到不能举行了作为一个例子来加以仿效。
However, all external activities must reverberate in the Alaya consciousness. If reciting with a scattered mind were entirely ineffective, where would the sacred name of Amitabha come from?然而,所有外部活动必须回荡在Alaya意识。如果背诵与分散到完全无效的,那么神圣的名字阿弥陀佛从何而来? The very existence of the sacred name results from two conditions: first, the existing seeds arising from the Alaya consciousness; second, the power of outside action reflecting back inward.存在本身的神圣名称结果从两个条件:第一,现有的种子产生的Alaya意识;第二,外部的力量采取行动,反映回抵港。 Therefore, we cannot say that "Scattered Mind Buddha Recitation" is entirely without effect, albeit its effectiveness is much more limited than recitation with a settled mind.因此,我们不能说“零星的心灵佛背诵”是完全没有影响,但其效力是有限的更比朗诵与解决铭记。 Thus, while reciting the Buddha's name with a scattered mind has never been advocated, its significance and effectiveness cannot be rejected either.因此,虽然背诵佛的名字与某个分散到从未主张,其意义和效果不能拒绝的。 For this reason, the ancients have handed down the following gatha:为此,古人有传世下列伽陀:

The sacred name of Amitabha Buddha is the supreme method,神圣的名字阿弥陀佛是最高的方法,
Why bother and fret over scattered thoughts!为什么麻烦和烦恼了零星的想法!
Though clouds thousands of miles thick hide the sun's brightness,虽然云彩数千英里脸皮厚太阳的亮度,
All the world still benefits from its "amber" light.世界上所有仍受益于它的“琥珀”轻。
Upon reflection, the above verse is quite accurate.经过考虑,上述诗句是相当准确的。 This is because once the seeds of Buddha Recitation ripen in the Alaya consciousness, they trigger the sixth consciousness [ie, the mind], leading to the development of pure thought and pure action.这是因为一旦种子佛背诵成熟的Alaya意识,他们触发第六意识[即到] ,导致发展的思想和纯粹的纯行动。 However, when the seeds of Buddha Recitation pass through the sixth consciousness, deep-seated defiled thoughts encroach upon them.然而,当种子佛背诵通过第六意识,深层次的思考侵犯玷污他们。 Although these seeds ultimately manage to escape, their power has been greatly weakened.虽然这些种子最终得以逃脱,他们的权力被大大削弱。 They are like the rays of the sun, which, although radiant, are hidden by many layers of clouds and are seen in the world only as "amber" light.他们就像阳光,尽管辐射,是隐藏了许多层的云层和被认为是世界上唯一的“琥珀”轻。 This residual light, however, comes from the sun.这剩余的光,然而,来自太阳。
Realizing this, the Pure Land practitioner need not be unduly worried or concerned about sundry thoughts.实现这一点,净土医生不必过分忧虑或担心杂想法。 He should continuously recite, content with whatever number of utterances he manages to produce with right thought. As he recites in such a manner over an extended period of time, the horse-like mind will return to the stable the monkey-like mind will gradually return to the den. [69] With further recitation, right thought will emerge clearly without any special effort on the practitioner's part.他要不断背诵,内容,无论他多的话语生产与经营权思想。正如他叨念以这种方式在一段较长的时间,马样铭记将重返稳定猴样铭记将逐步回到书房。 [ 69 ]有了进一步的朗诵,正确思想明确将出现在没有任何特殊的努力对医生的一部分。 Thus, we should emphasize the continuity of recitation, without worrying whether it is done with a settled mind or not.因此,我们应该强调的连续性朗诵,而无需担心它是否做了解决或没有考虑到。 Like muddy water which, with constant decanting, becomes clear and pure, a person afflicted with many sundry thoughts, through extended recitation, can convert them into right thought.像这浑水,不断迁,变得清晰,纯净,影响一个人的想法与许多杂,通过延长朗诵,可以转换成正确的思想。 We should know that ancient masters would always recite the Buddha's name, whether walking or standing, asleep or awake or working. If they constantly recited with a settled mind, they would trip and stumble while walking and could not succeed in drafting commentaries or performing other tasks.我们应该知道,古代名人赛将始终朗诵佛的名字,无论是走路或站立,睡觉或清醒或工作。如果他们不断地背诵了解决铭记,他们将访问和失败而无法行走和成功的起草评论或履行其他任务。 Therefore, at times they recited with a scattered mind, but they never stopped reciting because even though their minds were scattered, not all benefits were lost. [70]因此,在背诵的时候,他们分散到,但他们从来没有停止过背诵,因为即使他们的头脑分散,并非所有的利益损失。 [ 70 ]

At this juncture, I would like to recount a story.在此关头,我想重新故事。 Once there was a layman who came to inquire of a monk: "I have to confess to you, Master, that I have been reciting the Buddha's name for over ten years, but I still have innumerable deluded thoughts; I do not know how to get rid of them. I have sought guidance in many places, with many teachers. One master would tell me about this technique, another would teach me a different one. There was even a junior monk who advised me to recite the Buddha's name twenty-one times without breathing and then to swallow all the saliva at once. I have tried all available techniques, but only succeed in reining in my mind at the beginning. Afterward, perhaps because I get used to the technique, deluded thoughts reappear as before. I wonder if you have any effective method to teach me?"一旦有一个门外汉谁来询问一名僧人: “我不得不承认你,硕士,我一直在读佛的名字十几年来,但我仍然有无数的蛊惑想法,我不知道如何摆脱他们。我力求指导,在许多地方,许多教师。一个主会告诉我关于这种技术,又教我将不同的。有人甚至初中和尚谁告诉我朗诵佛的名字21 1次,呼吸,然后所有的唾液吞咽一次。我已经尝试了所有可用的技术,但只成功地控制在我的脑海开始。此后,也许是因为我用的技术,蛊惑思想出现之前。我想如果您有任何有效的方法来教我? “

The Elder Master replied: "You have failed because you were not persevering, and constantly switched methods. You should know that ordinary people like us have created immeasurable deluded karma, from time immemorial. How can we be pure after a short period of practice? The main thing is for us to persevere over an extended period of time.老法师回答: “你已经失败,因为你没有坚持,并不断切换方法。您应该知道,像我们普通老百姓创造了不可估量的蛊惑气质,从远古时代。我们怎样才能纯经过一段短时期的做法?最主要的是我们坚持了一段较长的时间。

"Let me cite a few examples. Suppose you pour clean, fragrant water into a container filled with dirty and foul liquids. The container being already full, the clean water will, naturally, spill out, except for a few drops sticking to the container. If you persevere and continue to pour clean water in, one day the dirty container will turn into a clean one, filled with pure water. “让我举几个例子。假设你倒干净,芳香水变成一个集装箱装满脏和犯规液体。集装箱已经被充分的清洁水,当然,泄漏了,除了几滴坚持集装箱。如果你坚持下去,并继续争取在清洁的水,一天的肮脏集装箱将变成一个干净的,充满了纯净水。

"Similarly, suppose you have a severe stomach ailment that makes you throw up whatever medicine you ingest, but you persist in taking the prescribed medicine. Each time you take it, even though you may vomit, some of the ingredients will be absorbed, gradually curing you of the ailment. The afflictions of sentient beings are the same. It is fitting and proper to treat them with the medicine of Buddha Recitation, but if we constantly change techniques and methods, how can we expect to achieve results? “同样的,假设您有一个严重的胃部疾病,让你放弃你摄取任何药物,但你坚持以订明的药物。每次参加它,即使你可能呕吐,有些成分会被吸收,逐步固化你的疾病。苦难的众生都是相同的。这是恰当的和适当的治疗与药物的佛像背诵,但是,如果我们不断变化的技术和方法,我们怎么能够指望取得成果?

"Again, suppose someone is purifying water with alum, but, out of impatience, before the chemical has time to react, starts pouring in salt and then powdered lime. If he continually changes in this manner, how can the water ever become clear? “同样,假设某人是净化水的明矾,但出不耐烦,在化学品的时间作出反应,开始浇筑,然后在盐粉石灰。如果他在这个不断变化的方式,如何才能成为水都清楚了吗?

"Therefore, to rid ourselves of deluded thoughts, we should not keep changing from one method to another, but should select an appropriate method and practice it with perseverance until results are achieved." “因此,要摆脱蒙骗的想法,我们不应该从一个不断变化的另一个方法,但应选择一个适当的方法和实践,坚持不懈,直到取得成果。 ”

The practitioner, hearing these explanations, nodded in agreement.医生,听到这些解释,点头同意。

As indicated earlier, the key to a settled mind is to practice with perseverance.如前所述,关键是解决思想的实践,坚持不懈。 However, if we dread scattered thoughts and need an expedient to calm the mind, we should use the Decimal Recording method explained earlier (section 30-7).然而,如果我们害怕分散的思想和需要一个适宜的冷静头脑,我们应该使用十进制记录方法解释过(第30-7 ) 。 With this method, we use all of our mind-power to record and remember from one to ten utterances, which easily leads to pure concentration.用此方法,我们使用我们所有的精神力量,以记录和记住由一至十的言论,这很容易导致纯浓度。

If the mind is still unsettled and we cannot use the Decimal Recording method, we should, with each utterance, concentrate firmly on the letter "A" in Amitabha Buddha.如果考虑到仍然是不稳定的,我们不能使用十进制记录方法,我们应该,每个话语,集中坚定地“ A ”字在阿弥陀佛。 When the letter "A" is present, all the other letters are also present.当“ A ”字的存在,所有其他字母也出席了会议。 If, because of delusion and forgetfulness, the letter "A" is lost, all the other letters are also lost.如果,因为妄想和遗忘,字母“ A ”的遗失,所有其他字母也丢失。 Moreover, the letter "A" is the key and fundamental letter of the Sanskrit alphabet and is therefore considered the mother of all other letters.此外, “ A ”字是关键和基本的信梵文字母,因此,审议了母亲的所有其他字母。 Through concentration on reciting the Buddha's name while simultaneously holding fast to the letter "A," in time, mind and environment both dissolve and amalgamate into one bloc, as great as space itself.通过集中于背诵佛的名字同时坚守字母“ A ”级,在时间,考虑到与环境都解散和合并成一个集团,一样大的空间本身。 Buddha Amitabha and the practitioner will then both disappear.佛阿弥陀佛和医生都将消失。 At that time, naturally, the letter "A" will have ceased to exist as well.在那个时候,当然, “ A ”字将不复存在以及。 However, it was lost earlier because the mind was unsettled and scattered, while it no longer exists now precisely because of the harmonious state of "perpetual concentration."然而,有人失去了先前因为心里不安和分散,而不再存在,正是因为现在的和谐状态, “永久的浓度。 ” This is the manifestation of emptiness of Mind and environment -- the entry point into the Buddha Recitation Samadhi.这是体现空虚的心态和环境-的切入点进入佛三摩地背诵。

61) The Pure Lands of the Ten Directions and the Tushita Heaven 61 )纯土地的10个方向和Tushita天堂
In the realm of the ten directions, there are innumerable beautifully and purely adorned Buddha lands, such as the Pure Lapis Lazuli Land mentioned in the Medicine (Healing) Buddha Sutra , or the Land of Many Fragrances and Sublime Joy found in the Vimalakirti Sutra .领域中的10个方向,有无数的美丽和纯粹的装饰佛的土地,如土地纯青金石中提到医药(愈合)佛像佛经 ,或土地的许多香水和崇高乔伊发现了维摩诘经 。 This being so, why should we restrict ourselves to seeking rebirth in the Western Pure Land? There are basically three reasons, namely:既然如此,我们为什么要限制自己寻求重生西方净土?基本上有三种原因,即:
1. 1 。 Because of the teachings of Sakyamuni Buddha, who exhorted us to seek rebirth in the Land of Ultimate Bliss.因为释迦牟尼佛的教诲,谁告诫我们寻求重生的土地极乐。 Buddha Sakyamuni did not wish to expound at length on the other pure lands, lest sentient beings develop a mind of discrimination, become undecided and have no focal point for their aspirations.佛陀释迦牟尼不想详细阐述的其他纯粹的土地,否则众生制定铭记的歧视,成为未定,不具任何联络点,他们的愿望。 Moreover, thanks to the ideal conditions for teaching and transformation in the Western Pure Land, not only do sentient beings from the Saha World seek rebirth there, but sentient beings in countless other worlds do so as well.此外,由于理想的条件下转化为教学和在西方净土,不仅众生从萨哈世界寻求重生,但众生在无数其他的世界也这样做。

2. 2 。 Because Amitabha Buddha has adorned the Western Pure Land with forty-eight lofty Vows.由于阿弥陀佛已装饰西方净土与48崇高誓言。 These Vows [particularly the eighteenth Vow of "welcoming and escorting"] embrace all sentient beings, from Bodhisattvas to common beings full of evil transgressions.这些誓言[特别是第十八四重奏的“欢迎和护送” ]拥抱众生,从菩萨的共同而全面的邪恶越轨。

3. 3 。 Because sentient beings in the Saha World have great affinities with Amitabha Buddha and the Bodhisattva Avalokitesvara.因为众生的萨哈在世界有很大的相似性与阿弥陀佛和菩萨观世音。 As proof, when Buddhists meet, they usually greet each other with the words "Amitabha Buddha" and when faced with accidents or disasters, they usually recite the sacred name of Avalokitesvara.作为证明,当佛教徒满足,他们通常问候对方改为“阿弥陀佛” ,并当面对事故或灾害,他们通常背诵的神圣名称观世音。

For these reasons, it is more advantageous to seek rebirth in the Land of Ultimate Bliss than in the other pure lands of the ten directions, particularly the Tushita Heaven (the realm of由于这些原因,这是更有利寻求重生的土地极乐比其他纯土地的10个方向,特别是Tushita天堂(境界 Maitreya, the Buddha of the future).弥勒佛,佛的未来) 。

Among the reasons cited are, first, that it is difficult to be reborn in the Tushita Heaven, as the Bodhisattva Maitreya does not have the "welcoming and escorting" Vow of Amitabha Buddha; sentient beings must rely solely on their own self-power to achieve rebirth there. Second, and more important, the Tushita Heaven is still part of the World of Desire (of which the Saha World is an infinitesimal part), not outside of it as is the Western Pure Land.其中列举的理由是,第一 ,这是难以再生的Tushita天堂,因为萨弥勒没有“欢迎和护送”四重奏的阿弥陀佛;众生必须完全依靠自身力量实现重生的。 第二,也是更为重要的是, Tushita天堂的一部分,仍然是世界的欲望(其中萨哈世界是一个无限小部分) ,而不是外界的是它作为西方净土。 Thus, sentient beings in the Tushita Heaven remain subject to retrogression.因此,众生在Tushita天堂仍受倒退。 The difficulty of achieving rebirth in the Tushita Heaven is illustrated by the following anecdote.很难实现重生的Tushita天堂说明了下面的故事。

Some nine hundred years after Sakyamuni's demise, there were three Indian Patriarchs who cultivated together, Asanga, Vasubandhu, and Simhabhadra.一些九百年后释迦牟尼的死亡,有3名印度始祖谁种植在一起, Asanga , Vasubandhu ,并Simhabhadra 。

These three all had the same determination in being born in Tushita Heaven and in desiring to see Maitreya.这三个都有同样的决心,在出生在Tushita天堂,并希望看到弥勒。 They vowed that if one were to die first, and obtain a look (at Maitreya), he would return and inform the others.他们发誓,如果一个人死于第一,并获得期待(在弥勒佛) ,他将返回,并告知他人。 Simhabhadra died, but once he had gone he did not return. Later, when Vasabhandhu was nearing his death, Asanga said to him, "If you see Maitreya, come and tell me." Simhabhadra死亡,但一旦他走后,他不回来。后来,当Vasabhandhu已接近他的死, Asanga对他说: “如果你看到弥勒佛,来告诉我。 ” Vasabhandhu died, but returned only after a period of three years. Vasabhandhu死亡,但之后才返回,任期三年。 Asanga asked him, "Why did it take you such a long time to return?" Asanga问他, “为什么你这么长的时间返回? ” Vasabhandhu said that he had arrived there (in Tushita Heaven), had heard the bodhisattva Maitreya preach but one sermon, had circumambulated him ... Vasabhandhu说,他已经到达那里(在Tushita天) ,听取了宣讲,但弥勒菩萨之一讲道,有circumambulated他... and had come back immediately; but days are long there (in Tushita), and here (on earth) three years had already elapsed; Asanga again asked, "Where is Simhabhadra now?"并立即回来,但天是长期存在(在Tushita ) ,这里(地球上)三年已经过去了; Asanga再次问: “哪里是Simhabhadra现在呢? ” Vasabhandhu replied that because Simhabhadra had received such heavenly pleasures, he was enjoying the five desires, and so ... Vasabhandhu回答说,因为Simhabhadra收到了这种神圣的乐趣,他是享受五年的欲望,所以... from that time to the present he has never seen Maitreya!从那时到现在,他从未见过弥勒! (Leo Pruden, tr. "The Ching-t'u Shih-i-lun.") (永华Pruden ,文。 “清廷- t'u施一伦。 ” )
If even a Patriarch like Simhabhadra finds it so difficult to achieve rebirth in the inner court of Maitreya, common people with ordinary capacities have little hope indeed. [71] This author recalls a stanza by the eminent T'ang dynasty poet Po Chu-I.如果即使是像Simhabhadra主教认为这样很难实现重生的内院的弥勒,与普通老百姓的能力没有多大希望的。 [ 71 ]笔者回忆诗的著名唐代诗人白居易我。 He was a Taoist early in life, but converted to Buddhism in his later years.他是道教早期的生活,但皈依晚年。
Preferring the Dharma of Emptiness, I have left the Immortal Way,倾向于拉达尔马虚,我已经离开了不朽的途径,
As I fear it, too, has been corrupted during transmission;正如我担心,它也已损坏在传输过程中;
The Immortal Island is not my abode,仙人岛是不是我的居留权,
I long only to return to the Tushita Heaven!我渴望只有回到Tushita天堂!
The poet-mystic early in life aspired for immortality; later on, he began to practice Buddhism, seeking rebirth in the Tushita Heaven ...诗人,神秘的早期生活中的渴望永生的;后来,他开始修行,寻求重生的Tushita天堂... In his later years, however, he took up Buddha Recitation, vowing to be reborn in the Pure Land.在晚年,然而,他拿起佛朗诵,誓言要获得新生的净土。 This shows that the more an intelligent person ponders and chooses, the more he reaches toward the profound and subtle!这表明,更多的聪明人思考和选择,更达到对他的深刻和微妙!
级别: 管理员
只看该作者 611 发表于: 2009-03-15
62 )原因逆境
Elder Masters of the past have made this observation:上古名人的过去曾对这一看法:
When vowing to perform lofty, virtuous deeds or to begin cultivation, the practitioner usually encounters many obstacles that test his will and challenge his endurance.当誓言要履行崇高的,良性的行为或开始种植,医生通常会遇到许多障碍,检验自己的意志和耐力的挑战。
There are four stages in the lives of monks and nuns when they can usually expect to face obstacles: when cutting their hair and entering the monastery, when receiving the precepts, when studying the sutras, particularly Mahayana sutras, and when setting everything aside to devote themselves to cultivation. Some, because they have created good conditions in the past or are especially diligent and persevering, may easily pass through the first three stages to reach the fourth.有4个阶段,生活中的僧侣和尼姑时,通常可以预期面临障碍:当切割他们的头发和进入修道院,当接收的戒律,在学习佛经,特别是大乘经典,当一切都设置专门拨出自己种植。一些,因为他们创造了良好的条件在过去或特别勤奋和坚持,很可能通过前三个阶段,达到第四。 However, it is difficult to avoid obstructing conditions when cultivation reaches a fairly high level.然而,这是难以避免的情况下,种植阻碍达到一个相当高的水平。
For example, while an Elder Master of the recent past was diligently engaged in meditation, his evil karma suddenly manifested itself, making him blind, deaf and mute for three long weeks.例如,虽然长辈硕士最近是认真进行冥想,突然他的邪恶气质表现出来,这使他失明,聋哑三个长期星期。 Reviewing accounts of the past, this author recalls the story of a layman who built a hut in a quiet, out of the way place to practice meditation.审查帐目过去,笔者回顾讲述了一个门外汉谁建造了一个安静的小屋,开来的做法冥想。 He brought along a helper to relieve him of daily chores.他带了帮手,以减轻他的日常事务。 At the beginning, he sat in meditation for periods of one to two hours.开始时,他坐在冥想期间的一,两个小时。 Then he progressively increased the time, until toward the end, he could sit up to three full days and nights, remaining all the while in deep concentration.然后,他逐步增加的时间,直到年底,他可以坐起来,以三个完整的几天几夜,其余所有的,而在深浓度。 At one point, he was in samadhi for twenty-one days without food or water.有一次,他在正定的二十一天没有食物或水。 The helper, noticing that the layman had been seated for such a long time, approached him and saw that his breathing had "stopped."助手,他注意到,该门外汉已经坐了这么长的时间,走近他,看到他呼吸了“停了下来。 ” His chest, moreover, showed no sign of movement, as it had on previous occasions.他的胸部,而且,没有迹象表明运动,因为它已经在以前的场合。 Not realizing that this was the state of profound samadhi and thinking that the layman was dead, he buried him alive.未能实现,这是国定和深刻思想,是死的门外汉,他活埋。

Another case: there was a Pure Land Master who practiced assiduously, reciting the Buddha's name up to one hundred thousand times each day.另一起案件:有一个硕士谁净土刻苦练习,背诵佛的名字多达十点○○万每天。 Thanks to such diligence, auspicious signs would appear wherever he went.由于这种勤奋,吉祥的迹象似乎每到一处。 One day, a vagrant appeared, requesting permission to stay overnight at the temple.有一天,一个流浪者看来,请求允许过夜在寺。 The monk glanced at the man and told his young assistant, "This man has the features of a criminal; let him eat his fill and tell him to go elsewhere."和尚看了看该名男子,并告诉他的年轻助手, “这名男子具有刑事;让他吃他的填写,并告诉他去其他地方。 ” However, the novice, being compassionate, was swayed by the man's repeated supplications and did not have the heart to follow his Master's instructions.然而,新手,同情心,是动摇该男子的一再恳求,并没有心脏病遵循他主人的指示。 Sure enough, a few days later, the man slipped furtively into the master's room in the middle of the night, broke his arms and legs and killed him.果然,几天后,该名男子下滑偷偷摸摸到主人的房间在半夜,摔断了胳膊和腿将他打死。 He then stole a few things from the temple and disappeared.然后,他偷了几件事从寺庙和消失。

The ancients have commented that such occurrences are the result of "fixed karma" and are virtually unavoidable.古人有评论说,这种情况是由于“固定业”和几乎是不可避免的。 Cultivators usually face three types of obstacles -- the Obstacle of Afflictions, the Obstacle of Karma and the Obstacle of Retribution -with the Obstacle of Karma being the most dangerous.种植者通常面临三种类型的障碍-苦难的障碍,障碍的因果报应和报复的障碍,与障碍噶玛正在最危险的。 Yet, nothing usually happens when the practitioner first begins to cultivate, while the deeper his cultivation, the more obstacles he is bound to encounter.然而,通常会发生什么时,医生首先开始培养,而他种植的深入,越障碍,他必定会遇到的。 Why is this so?为什么会这样呢? It is because as common people living in the Dharma-Ending Age, most of us, naturally, have heavy obstructing conditions.这是因为作为共同生活在拉达尔马结束时代,我们大多数人来说,当然,有沉重的阻碍条件。 If not, we would have been reborn in the Dharma Semblance Age or the Perfect Dharma Age.如果不是这样,我们就已经获得新生的拉达尔马外貌年龄或完善拉达尔马年龄。 However, it is not cultivation that gives rise to obstacles but rather a phenomenon known as "reshuffling of karma."然而,这并不是种植引起的障碍,而是一种现象被称为“重新洗牌的缘份。 ” Heavy karma is commuted into light karma, future karma is "reshuffled" into current karma.沉重的缘份是改判成轻业,未来业是“改组”到目前的缘份。 Let us suppose that we have ten parts of bad karma but that through cultivation we manage to eradicate seven parts, so that only three parts remain.让我们假设我们有10个零件坏缘份,但我们通过栽培管理,消除七个部分,因此,只有三个部分仍然存在。 Instead of having to repay that karma in the future, thanks to our cultivation we may only have to endure light retribution in this very life, and thus be free to attain liberation swiftly.而不是偿还业在未来,由于我们的栽培,我们只能忍受轻报应在这个非常贴近生活,从而可以自由地实现解放迅速。

For example, in one of his previous lives, an Elder Precept Master had been a monarch, who had waged many wars to conquer neighboring kingdoms. Having committed such great karma of killing, he was destined to descend into the hells once his residual merits were exhausted.例如,在他的一名前的生活,长辈规范法师了君主,谁发动了许多战争征服邻国演义。犯下如此巨大的缘份杀害,他是注定要下降到地狱一旦他剩余实质用尽。 However, thanks to the Master's earnest cultivation and propagation of the Dharma, his evil karma was commuted into daily bouts of seizures, which made him feel as though many invisible swords were stabbing and slashing his body.然而,由于硕士认真种植和传播佛法,他的恶业是改判成每天几次发作,这使他感到好像被许多无形的刀刺伤和削减他的身体。 This went on for two years before the disease disappeared.这一过程持续了前两年的疾病消失了。

Buddhist treatises also mention the case of a layman who had also committed the karma of killing and was due to suffer rebirth as a hog for seven lifetimes. However, thanks to the fact that he was a vegetarian diligently practicing Buddha Recitation, he was, in his old age, stabbed seven times and killed by marauding soldiers.论文还提到佛教的情况下一个门外汉谁也致力于他们的缘份,杀戮和是由于遭受重生作为猪7有生之年实现这一目标。然而,由于这样一个事实,即他是一名素食主义者认真实践佛朗诵,他在晚年,刺伤7倍,并杀害了劫掠士兵。 Thus he repaid his evil karma all at once.因此,他偿还他的罪恶业一次。 In summary, these occurrences are commonly referred to as the state of "bunching together of karma."总之,这些现象通常被称为国家的“群聚在一起的缘份。 ”

However, this does not mean that all cultivators have to suffer retribution for their past karma.然而,这并不意味着所有种植者遭受报复他们过去的缘份。 In some cases, the more they practice, the more they witness auspicious signs and the more they are at peace and in harmony, with no obstacles in their way.在某些情况下,更多的他们的做法,他们看到更多的吉祥符号和更为他们是在和平与和谐,没有障碍的途径。 This is because these practitioners did not commit very heavy transgressions in their past lives, or else they have already cultivated for some time and possess many good roots.这是因为这些从业人员没有犯下非常沉重的越轨在其过去的生活,否则,他们已经培养了一段时间,并具有许多良好的根基。 The majority of practitioners, however, are likely to stumble over some obstacles, major or minor.大多数从业者,但是,很可能会失败的一些障碍,主要或次要。

Apart from the obstacles caused by external factors, there are three other causes of karmic obstructions:除了所造成的障碍的外部因素,有三个原因业其他障碍:

According to the Mind-Only School, various evil and wholesome karmic seeds are stored randomly in our Alaya consciousness.据心灵唯一的学校,各种邪恶和健康业种子储存在我们的随机Alaya意识。 When we recite the Buddha's name or meditate, we accumulate the seeds of transcendental virtue, and therefore, evil karmic seeds have to emerge.当我们朗诵佛的名字或沉思,我们积累的种子先验美德,因此,邪恶业种子出现。 For example, if a dense forest full of wild beasts is cleared for habitation, trees and shrubs are cut down, causing these beasts to flee out of the forest.例如,如果一个茂密的森林充满了野兽清除居住,树木和灌木的降低,造成这些动物逃离走出森林。 The development of afflictions and obstacles from evil karmic seeds is similar. This is called "the reaction of evil karmic seeds."疾病的发展和面临的障碍来自邪恶业种子是相似的。这就是所谓的“邪恶的反应业的种子。 ”
There are cultivators who practice without fully understanding the Dharma, not realizing that the manifestations of the mind and the environment are illusory nor discovering what is true and what is false.有耕耘谁的做法没有充分理解拉达尔马,没有认识到表现的思想和环境是虚幻的,也没有发现什么是真实的,什么是假的。 They therefore have wrong views.因此,他们有错误的看法。 Because of this, they develop thoughts of attachment, happiness, love, worry and fear, creating obstacles for themselves when they are faced with objects and conditions within themselves or in the outside world.正因为如此,他们开发思想的附件,幸福,爱情,担心和恐惧,为自己制造障碍时,他们所面临的对象和条件,或在外面的世界。

Take the case of a man who follows a map hoping to find a gold mine. The path that he takes crosses high mountains, deep ravines, empty open stretches and dense forests, an itinerary naturally requiring much labor, hardship and adversity.采取的情况下,男子谁如下地图希望能找到一个金矿。路径,他需要穿过高山,深深的沟壑,空开放延伸和茂密的森林,旅游行程,自然需要很多劳动力,困难和逆境。 If his mind is not steady, and he does not adapt himself to the circumstances and his own strength, he is bound to retrogress. Alternatively, he may abandon his search, stop at some temporary location, or even lose his life en route.如果他心里并不稳定,他不适合自己的情况和他自己的力量,他必定会倒退。另外,他可能会放弃他的搜索,停留在一些临时的位置,甚至失去生命的途中。 The path of cultivation is the same.种植的道路是相同的。 Although the practitioner may follow the sutras, if he is not flexible and patient, ready to change according to his own strength and circumstances, and if his determination is weak, he will certainly fail.虽然医生可以按照经典,如果他不灵活和耐心,准备改变自己的实力和情况下,如果他的决心是软弱,他一定会失败。 This obstacle, in the end, is created by himself alone.这一障碍,归根结底,是由他本人创造的。

The above summarizes some of the causes of the obstructions faced by cultivators.上述总结的一些原因所面临的障碍种植者。
63) Demonic Testing Conditions 63 )恶魔的试验条件
The karmic conditions that test and create obstacles for the practitioner have many different manifestations.该业条件,测试和制造障碍的医生有很多不同的表现形式。 I will summarize them in six points:我将总结他们在6分:
1. 1 。 Internal "testing conditions"内部“测试条件”
During cultivation, some people suddenly develop thoughts of greed, anger, lust, jealousy, scorn or doubt.在种植,有些人突然发展思想的贪婪,愤怒,欲望,嫉妒,蔑视或疑问。 They may also suffer delusion, leading to drowsiness and sleep.它们也可能遭受欺骗,从而导致嗜睡和睡眠。 These thoughts sometimes arise with great intensity, making the Practioners feel annoyed and upset over, at times, trivial matters. Sometimes auspicious and evil events alternate in his dreams.这些想法有时会出现很大的强度,使从业者感到气愤和不满的,有时小事。有时候,吉祥和罪恶事件候补在他的梦想。 The specific details of these events are too numerous to be described.的具体细节,这些事件是罄竹难书来形容。 Faced with these occurrences, the practitioner should realize that these karmic marks have appeared as a consequence of his cultivation.面对这些情况,医生应该认识到,这些业马克出现的后果,他种植。 He should immediately understand that all karmic occurrences and marks are illusory and dream-like; he should foster right thought and they will disappear one after another.他应立即明白,所有业发生和标志都是虚幻和梦想一样,他要树立正确的思想和他们就会消失一个接一个。 Otherwise, he will certainly be swayed, lose his concentration and retrogress.否则,他肯定会动摇,失去他的浓度和倒退。 The ancients used to say in this respect:古人曾经说过,在这方面:
Do not fear an early manifestation of evil karma, fear only a late Awakening.不要害怕早期表现邪恶气质,恐惧只有已故觉醒。
Sometimes the practitioner, in the midst of intense cultivation, suddenly becomes confused and weary, which is a state difficult to fight off.有时,医生,正处于紧张的种植,突然变得困惑和疲惫,这是一个国家难以抵御。 At that very moment, he should arise and bow to the Buddhas or circumambulate the altar.在这非常时刻,他应该出现屈服于佛像或circumambulate的祭坛。 Or else, he may take a temporary break, read a few pages of a book or rearrange some flowers, waiting for his mind to calm down before returning to the altar to resume recitation.否则,他可能需要一个临时休息,读了几页的一本书,或重新安排一些鲜花,等待着他的心平静下来,然后再返回的祭坛恢复背诵。 Otherwise, the more he tries to focus his mind, the more scattered it becomes.否则,更多的他试图把重点放在了主意,越分散就越大。 This is a case of flexibility in cultivation.这是一个案件的灵活性种植。 It is similar to the situation of a commander-in-chief facing an invading army as powerful as a river overflowing its banks.这是类似情况的总司令面对侵略军的那样强大的河流泛滥的银行。 In such a situation, the general should stay on the defensive, consolidating his position, rather than charging into battle.在这种情况下,一般应留在防守上,巩固他的立场,而不是收费投入战斗。
Some practitioners suddenly feel solitary and isolated when reciting the Buddha's name like a single-note musical piece, and grow melancholy and bored.一些练习者突然觉得孤独和孤立的佛像时背诵的名字像一个音符的音乐作品,和成长的忧郁和无聊。 In such cases, they should not hesitate to add mantra or sutra recitation or visualization to their practice.在这种情况下,他们不应该毫不犹豫地购买或经反复背诵或可视化的做法。

By way of illustration, I shall recount a few incidents for the benefit of the reader.举例来说,我将重新几个事件,以造福于读者。 One day a laywoman visited the author, crying in anguish as she told him that whenever she engaged in Buddha or Sutra Recitation for more than half an hour, she would fall asleep without realizing it. At times she would even urinate right in front of the altar.一天laywoman访问作者,痛苦地哭,她告诉他,只要她从事佛像或经背诵超过半小时,她睡着而不自知。有时她甚至小便权利的前面祭坛。 Therefore, fearing evil karma, she ceased to practice and abandoned all cultivation. I advised her to concentrate on practicing repentance for a while.因此,担心邪恶的气质,她不再实践和被遗弃的所有种植。我劝她把重点放在实践悔改了。 As expected, in time she was free of those karmic manifestations.正如预期的那样,在时间,她是免费的那些业表现。 Furthermore, she would view numerous snail shells in her dreams, and, as she broke them open, she would see a lotus seed in each shell.此外,她会认为许多蜗牛壳在她的梦想,并为他们打开了她,她将看到一个莲子在每个壳。 The laywoman was afflicted with heavy delusions and the shells were manifestations of the karma of delusion. Breaking them open and seeing lotus seeds symbolized eliminating delusion and creating the causes and conditions of Awakening and rebirth in the Pure Land.该laywoman是受灾严重的错觉和炮弹的表现业的妄想。打破他们开放和看到莲子象征消除妄想和创造的原因和条件的觉醒与复兴的净土。

Another story: A novice once told the author that in his dreams, from time to time he would see some thirty to forty persons armed with knives and spears coming at him, striking and slashing him all over. 另一个故事:新手曾告诉笔者,他的梦想,从他不时会看到一些30至40人持刀,枪在他的未来,突出和削减他所有。 In his daily practice, he would diligently recite mantras, alternating between the Great Compassion Dharani and the Thousand-Armed Avalokitesvara Mantra, without success, as each time he recited either mantra a few times, he would develop a headache which lasted the whole day.在他的日常实践中,他将认真念咒语之间轮流进行,大慈悲陀罗尼和千武装观音咒语,但没有成功,因为每一次他都反复背诵了几次,他将建立一个头痛持续了整整一天。 He sought medical treatment to relieve these symptoms, to no avail.他要求治疗,以减轻这些症状,但没有成功。 Knowing that his karma was heavy, the novice vowed to bow to the three thousand Buddhas in repentance. However, when he entered the main Buddha hall, he saw a huge, tall, fierce-looking man, who approached him and pushed him to the floor, preventing him from bowing.知道,他的气质是很高的,新手发誓要屈从于3000佛像在忏悔。然而,当他进入主要佛殿,他看见一个巨大的,身材高大,狞人,谁接近他,推着他的楼阻止他鞠躬。 For this reason, he came to see the author, weeping in anguish, and asked, "the sutras teach repentance and cultivation to extinguish bad karma, but if you are prevented from repenting and cultivating, what else are you expected to do,"出于这个原因,他来见作者,哭泣的痛苦,并问道: “教的经典忏悔和种植业灭火坏,但是如果你无法悔改和培养,还有什么是您预期的事, ”

The author pondered for a moment.作者沉思了一会儿。 He reflected that the novice must have committed a heavy "killing" karma, and been responsible for many deaths in past lives.他反映,新手必须有沉重的“被害”缘份,并负责许多人在过去的生活。 Moreover, he knew that the Great Compassion Dharani and the Thousand-Armed Avalokitesvara Mantra had a powerful, beneficial effect, while vowing to bow to the three thousand Buddhas was an all-encompassing, lofty resolution.此外,他知道,大慈悲陀罗尼和千武装观世音大悲咒了一个强大的,有利的影响,同时发誓要屈从于3000巴米扬大佛是一个包罗万象的,崇高的决议。 In this case, however, the novice had made the mistake of just praying and thinking of himself alone, forgetting those whom he had wronged in past lifetimes.在这种情况下,然而,取得了新手的错误只是祈祷与思考自己独立,忘记那些人,他在过去的委屈寿命。 Moreover, he was not being flexible in cultivation. This is not unlike a debilitated person suffering a heavy bout of influenza. He should take a mild analgesic, to recover little by little; instead, he begins to ingest a powerful antibiotic.此外,他还没有得到灵活的种植。这不是不同衰弱的人的痛苦沉重一轮流感。他应采取温和镇痛,收回一点点;相反,他开始摄取了强大的抗生素。 This, of course, provokes a strong reaction which overwhelms him.当然,这激起了强烈反应而压垮他。 Therefore, the author advised the novice to bow each night while reciting the short repentance liturgy, and then kneel to recite the rebirth mantra twenty-one times.因此,作者建议新手鞠躬每晚同时背诵短期悔改礼仪,然后跪在背诵的重生咒语21倍。 After that, he should repeat the Buddha's name some five hundred times, seeking repentance, and transfer the merit to all whom he had wronged in previous existences, so that they, too, could swiftly escape the cycle of Birth and Death.在此之后,他应该重复佛的名字有些500次,忏悔,并转移到所有的优点,他曾在以往的委屈存在,因此,他们也可以迅速逃生的循环生灭。 He should continue this regimen for some time, and, if nothing untoward occurred, gradually increase the number of recitations.他应该继续这一方案在一段时间内,如果发生什么不幸,逐步增加朗读。 The novice followed the author's advice and as expected, his predicament was resolved.新手其次作者的意见和如预期的那样,他的处境得到了解决。

These cases reflect internal karmic manifestations.这些案件反映了国内业表现。 If the practitioner does not understand them and eliminate them with flexibility, they will surely develop into dangerous obstacles.如果医生不理解他们,消除他们的灵活性,就一定能够发展成为危险的障碍。

2. 2 。 External testing conditions对外测试条件
These are external obstacles creating difficult conditions which can make the practitioner retrogress.这些都是外部障碍创造困难的条件下,可以使医生倒退。 These obstacles include heat, noise, dirt and pollution, freezing weather, or an outbreak of mosquitoes and other insects.这些障碍包括热,噪音,灰尘和污染,严寒的天气,或发生的蚊子和其他昆虫。 When faced with these conditions, the cultivator should be flexible and not become attached to forms and appearances.当面对这些情况下,应该灵活耕作,而不是成为重视形式和表现。 He should just seek tranquility and peace of他应该寻求公正的和平与安宁 mind.思想。
For instance, in sweltering heat, he should not mind donning a light robe to bow to the Buddhas, and then retiring to a shady spot outdoors to recite the Buddha's name.例如,在天气炎热,他应该不会介意穿上轻型长袍屈服于佛像,然后退休了背阴处户外朗诵佛的名字。 At the end of the session, he can return to the altar to make his vows and transfer the merit.在会议结束时,他可以返回祭坛,使他的誓言和转让的优点。 If the practitioner happens to be living in a mosquito-infested area, he can sit inside a net while reciting the Buddha's name.如果医生恰好是生活在蚊子出没的地区,他可以坐在里面净而背诵佛的名字。 As another example, in northern climes, where the weather can be freezing, monks and nuns must dress carefully in socks, shoes and hats when going to the Buddha hall to recite sutras.另一个例子是,在北方气候,那里的天气可以冻结,僧尼必须穿着仔细袜子,鞋帽时去佛殿背诵经文。

As another example, some destitute laymen, living from hand to mouth, going to work early and coming home late, pursued by creditors, tattered, hungry and cold, with sickly wives and malnourished children, can hardly afford a decent place to practice.另一个例子是,一些贫困的外行人,生活从手到嘴,上班早,回家晚了,追求的债权人,衣衫褴褛,饥饿和寒冷,与体弱多病的妻子和营养不良的儿童,也难以负担不起象样的地方的做法。 In such situations, cultivation is truly difficult.在这种情况下,种植的是真正的困难。 The practitioner should redouble his efforts and have the patience and endurance of the beggar woman in one of our previous stories in order to succeed.执业医师应加倍努力,并有耐心和耐力的乞丐女子在我们以前的故事,才能取得成功。

Other people, with heavy karmic obstructions, do not experience untoward occurrences as long as they do not cultivate, but as soon as they are ready to bow before the altar, they develop headaches, grow dizzy, and are afflicted with all kinds of ailments.其他人,重业障碍物,不会遇到突发事件,只要它们不培养,但一旦他们准备弓祭坛前,他们制定头痛,头晕增长,并患有各种疾病。 Or else, they may receive sudden visitors or encounter unusual events.否则,他们可能会收到突然来访或遇到不寻常的事件。 Faced with these occurrences, the practitioner should redouble his efforts and find ways to cultivate flexibly.面对这些情况,医生应加倍努力,并设法培养灵活。

These ways depend on circumstances; they cannot all be described.这些方式视情况;他们不能全部加以说明。 One point, however, should always be kept in mind: when faced with difficult circumstances, pay attention to the mind, and do not cling to appearances and forms.有一点,但是,应当永远牢记:当面对困难的情况下,注意一点,不要固守表现和形式。 The evil, turbid Saha World has always been full of suffering and tears.邪恶的,混浊世界萨哈一直是充满了痛苦和眼泪。 Without perseverance and forbearance, it is very difficult to succeed in cultivation.没有毅力和忍耐,这是非常困难的成功种植。

3. 3 。 Testing conditions caused by adverse circumstances试验条件所造成的不利的情况下
Practitioners on the path of cultivation are at times impeded by adverse circumstances.从业的道路上种植有时阻碍了不利的情况下。 Some are prevented from cultivating or frustrated in their practice by parents, brothers and sisters, wives, husbands or children. Others suddenly develop a chronic disease, from which they never completely recover.有些是无法培养或挫折在实践中的父母,兄弟姐妹,妻子,丈夫或子女。其他突然开发一种慢性疾病,而他们从来没有完全恢复。 Still others are continually pursued by opponents and enemies looking for ways to harm them.还有一些是不断追求的对手和敌人寻找各种方法来伤害他们。 Others are slandered or meet with misfortunes which land them in prison, subject to torture, or they are sent into exile. Others, again, victims of jealous competition or calumny, lose all peace of mind.另一些诬蔑或与不幸土地他们在监狱里,遭受酷刑,或者他们被送往流亡。其他人,再次,受害者或诽谤嫉妒的竞争,失去所有安心。 This last occurrence is the most frequent.这最后一次出现是最常见的。 Such cases occur because of the power of evil karma.这种情况下发生的,因为邪恶的力量缘份。 The ancients had a saying:古人有一种说法:
There are instances of sudden praise and unexpected honors which are undeserved, and other instances, not deserving of blame, which create major opportunities for censure and contempt.在有些情况突然赞扬和荣誉是意想不到的冤枉,以及其他情况下,不值得指责,这造成重大的机会谴责和蔑视。
The author will recount a few minor incidents to demonstrate this truth.作者将重新少数轻微事故证明这个真理。
Early in this century during the French colonial period, there was an abbot who was honored by the Emperor of Vietnam with the title of High Priest.在本世纪初在法国殖民统治时期,有一个艾博特谁很荣幸皇帝与越南的标题大祭司。 His temple was also given a special honorific name.他的庙也给予了特殊的荣誉名称。 Thereafter, he was accompanied by soldiers and banners wherever he went and received special treatment, such as being carried on a hammock on and off ferry boats.此后,与他同行的士兵和横幅每到一处,并得到特殊待遇,如正在开展的吊床上下车渡船。 A local tramp, seeing this, was greatly chagrined and began to curse the abbot.当地的流浪汉,看到这一点,感到十分懊恼,并开始诅咒住持。 He then declared that on the occasion of the Ullambana Festival [Bon festival or Vu-lan] he would go to the temple and rail against the Master in front of his entire congregation.然后,他宣布,为纪念Ullambana节[盂兰盆节或武兰] ,他将前往寺庙和铁路对法师在他前面的整个教会。 On the appointed day, the tramp, having gotten drunk, removed his shirt and went to the temple with torso bared.在指定日期当日,流氓,得到了喝醉了,除去他的球衣,前往寺庙与躯干巴雷德。 Right at that moment, however, the abbot happened to be busy praying for a number of turtles which were about to be released in the lotus pond. The tramp, unexpectedly touched by this scene, went home and called upon his friends to meet at the temple to become disciples of the abbot.就在那一刻,但是,艾博特正好是繁忙的祈祷一些海龟是即将公布的荷塘月色。流氓,意外接触到这一场面,回家和他的朋友们呼吁,以满足在成为门徒寺的住持。 From that day on, wherever he went, he would praise the abbot as a gentle monk of great merit and virtue.从那天起,不论他走到哪里,他将赞扬住持和尚作为一个温柔的优点和美德。 He would even explain away the special treatment accorded the abbot, including the instances of being carried by hammock, as fully justified by his great merit.他甚至解释了特殊待遇的住持,包括实例正在开展的吊床,因为充分的理由,他大功。

Another incident took place not long ago.另一起事件发生在不久前。 Two laymen from far away came to visit an Elder Master who was from their village and whom they had known "way back when."两个外行人从远处来看望长辈主谁是从他们的村庄,他们已经知道“的方式的时候。 ” They reached the temple about fifteen minutes after the Master had gone out.他们走到寺大约15分钟后,主出去了。 They questioned his young attendant, who said that the Master had just left.他们质疑他的年轻服务员,谁说,硕士刚刚离开。 When they inquired of others at the temple, the latter, unaware of the Master's departure, replied that they had just seen him.当他们询问的其他寺庙,后者,不知道硕士出发,回答说,他们刚刚见过他。 Because of these contradictory responses, the laymen grew suspicious, thinking that the Master did not wish to meet with them.由于这些矛盾的反应,外行人增长可疑,认为主不希望与他们会面。 Thereupon, they left the temple, never to return.于是,他们离开寺院,永不返回。 From that time on, they would criticize the Master wherever they went, accusing him of lacking virtue.从那时起,他们将批评硕士无论他们在哪里去了,指责他缺乏美德。

In truth, the conduct of the abbot in our first story was not praiseworthy, yet he was praised.事实上,行为的住持在我们的第一个故事是不值得称道,但他的赞扬。 The inadvertent action of the Elder Master in our second story did not warrant any criticism, but he was misunderstood and slandered. These two occurrences are commonly explained as chance events.无意中行动老年人主在我们的第二个故事不值得任何批评,但他被误解和诽谤。这两个事件通常解释为偶然事件。 In Buddhism, however, they are seen as the results of good or bad karma.在佛教,但是,他们被视为结果好还是坏缘份。 If this applies even to minor occurrences, all other adverse events can similarly be traced to past or current karma.如果这甚至适用于未成年人的事件,所有其他不良反应事件同样可以追溯到过去或当前的缘份。 When faced with such occurrences, the practitioner should repent and exercise patience and forbearance.当面对这种情况,医生应该忏悔和保持耐心和克制。 He should not grow dejected or complain, lest he retrogress on the Way.他不应该增长沮丧或抱怨,否则他道路上的倒退。

4. 4 。 Testing conditions caused by "favorable circumstances"试验条件所造成的“顺境”
Some practitioners do not encounter adverse circumstances, but on the contrary, meet with favorable circumstances, such as having their wishes and prayers fulfilled.一些从业人员没有遇到不利的情况下,但与此相反,同有利的情况下,如他们的愿望和祈祷履行。 However, such successes belong to the category of "binding" conditions, rather than conditions conducive to liberation.然而,这种成功属于“具有约束力”的条件,而不是解放的条件。 Thus, just as some practitioners set their minds to peaceful cultivation, they suddenly encounter opportunities leading to fame and fortune, "beautiful forms and enchanting sounds."因此,正如一些从业人员设置头脑和平种植,他们突然遇到机会导致名利, “美丽的形式和迷人的声音。 ” Or else, family members, relatives and supporters seek to follow and serve them on their retreats.否则,家人,亲属和支持者寻求后续服务和他们的务虚会。 For example, a monk who has made up his mind to cultivate in earnest may suddenly be requested to become the abbot of a large temple complex.例如,一个和尚谁取得了他的心,培养认真可能突然被要求成为住持大寺庙复杂。 Or else, a layman may unexpectedly receive a letter inviting him to become a minister heading such and such a government department, or offering him the chance to participate in a business venture which promises a quick profit.否则,外行人可能会意外地收到了一封信,邀请他成为部长标题这样或那样的一个政府部门,或向他提供了机会,参加一个商业企业提供一个快速获利。 These instances, all of which are advantageous under mundane circumstances, are seductive to the cultivator, and may gradually lead to other complications.这些情况下,所有这些都是有利的情况下平凡的,是诱人的耕作,并可能逐渐导致其他并发症。 Ultimately, he I may forget his high aspirations and retrogress.最终,他我可以忘记他的崇高愿望和倒退。 As the saying goes, more lives are lost in a flood than in a fire.常言道,人的生命丧失在洪水比火灾。
Thus, on the path of cultivation, favorable circumstances should be feared more than unfavorable ones.因此,道路上种植,有利的情况下,应该担心超过不利的。 Unfavorable events sometimes awaken the practitioner, making it easier for him to escape thoughts of attachment and redouble his efforts in cultivation.不利的事件唤醒有时医生,以方便他逃脱思想附件和加倍努力,在种植。 Favorable events, on the other hand, may make him quietly retrogress, without being aware of it.有利的活动,另一方面,可以使他安静地倒退,没有意识到这一点。 When he suddenly awakens, he may discover that he has slipped far down the slope. The ancients have said:当他突然醒来,他可能会发现,他已跌至远顺着斜坡往下滚。古人说:

Even two or three favorable circumstances may cause one to be deluded until old age.即使两个或三个有利的情况下,可能会导致一个被蒙蔽,直到年老。
This saying is truly a ringing bell to wake cultivators up.这句话确实是一个响钟声唤醒种植者了。 Therefore, the challenge of favorable events is very subtle -- practitioners need to pay close attention to them.因此,面临的挑战的有利事件是非常微妙-从业者必须密切注意他们。
5. 5 。 Testing conditions of a clear, explicit nature试验条件的明确,明确性质
These are clear "testing conditions" which occur right before the practitioner's eyes, without his realizing their implications For instance, a monk of relatively mediocre talents and virtues becomes the object of adulation, praised for great merit, virtue and talent.这些都是明确的“试验条件”发生之前,医生的眼睛,而他实现自己的影响例如,一个和尚的相对平庸的人才和美德成为崇拜的对象,赞扬伟大的功绩,美德和人才。 He then develops a big ego and looks down on everyone, giving rise to thoughtless action resulting in his downfall.然后,他开发了一个大的自我,并期待对每个人,从而造成盲目行动,导致他下台。 Or else we have the case of a layman with the potential to progress far along the Way.否则,我们的情况下,门外汉有可能取得的进展远远前进的道路上。 However he is blocked and opposed by others, who advise him, for example, that vegetarianism will make him sick, or that overly diligent mantra and Buddha Recitation will "unleash his evil karma," causing him to encounter many untoward events.但是,他被阻止和反对的其他人,谁向他提供意见,例如,素食使他生病了,或者过于勤奋的咒语和佛朗诵会“释放他的邪恶的缘份” ,使他遇到许多不幸事件。 He then develops a cautious, anxious attitude retrogressing in his determination to achieve the Way.然后,他开发了一个谨慎的,焦虑的态度倒退,他决心实现的途径。
There are also circumstances in which the practitioner realizes that to advance further is to invite failure and defeat, yet, out of ambition or pride, he continues all the same.还有在什么情况下医生认识到,进一步推动是邀请失败和失败,但是,出于野心或骄傲,他仍然相同。 Or else, even though the cultivator knows that external circumstances are illusory and dream-like, he cannot let go of them, and thus brings great suffering upon himself.否则,即使耕作知道,外部环境是虚幻和梦想一样,他不能让他们去,从而带来巨大的痛苦自己。 For example, there was once a monk who spent a good deal of effort and money hiring stonecutters, carpenters and masons to build a large temple complex on top of a mountain.例如,有一次,和尚谁花了不少时间精力和金钱雇用昂船洲,木匠和泥瓦匠建立一个复杂的大寺庙顶部的一个山区。 As soon as the temple was completed, the monk, by then completely exhausted, became gravely ill.尽快完成寺庙的僧人,届时完全丧失,成为病重。 Before passing away, he requested his disciples to carry him around the temple on a hammock, as he touched each and every stone, weeping and lamenting! [72]逝世前,他要求他的弟子进行他周围的庙宇吊床,因为他触及每个石头,哭泣和叹息! [ 72 ]

Another story concerns a Vietnamese monk who was of fairly high rank within the Buddhist hierarchy.另一个故事涉及越南和尚谁是相当高的军衔等级的佛教。 He was honest by nature, liberal and broadminded, given to practicing charity.他是诚实的性质,自由和视野开阔,考虑到实践的慈善机构。 However he had a shortcoming -- pride and conceit.但是他有一个缺点-骄傲和自负。 Several local politicians, having noticed this, went to see him along with a fortune teller feigning a courtesy visit.一些当地政客,有注意到这一点,去看他一起算命假装礼貌性访问。 During the ensuing conversation, the fortune teller took a glance at the Master and praised him for his "marks of merit," which would surely bring him many supporters, while his fame and renown would spread far and wide.在随后的谈话中,对算命了一眼硕士,并赞扬他为“马克奖金” ,这必将使他的许多支持者,而他的名声和声誉将广为流传。 He added that if the monk enjoyed political and social activities, he would surely become a great leader.他补充说,如果和尚享有政治和社会活动,他肯定会成为一个伟大的领袖。 For example, he would easily be elected Prime Minister, if he were a layman.例如,他将很容易当选总理,如果他是一个门外汉。 Hearing this, the monk replied with a few words of modesty; however, his face exhibited extreme delight.听到这话,和尚回答了几句话谦虚,不过,他的脸上表现出极度喜悦。 Seizing the occasion, the politicians lamented the current period, expressed compassion for the sufferings of the people and the declining state of the country.抓住机会,遗憾的政治家本期表示同情人民的痛苦和减少国家的国家。 They then gradually persuaded him to join a political movement.然后,他们逐步说服他参加政治运动。 The result was a great deal of pain and anguish for the monk over an extended period of time.其结果是大量的创伤和痛苦的和尚在较长一段时间。

This story demonstrates that the easy-going and credulous are often duped.这个故事表明,随和和轻信往往受骗。 When they have not eliminated greed, it is easy for others to deceive them with money, sex and fame.当他们没有消除贪婪,很容易给别人欺骗他们提供金钱,性和知名度。 It also applies to those who have a temper and too much pride.它也适用于那些谁有太多的脾气和自豪。 Easily aroused, they bring a great deal of trouble and anguish upon themselves.容易引起,他们带来了很大的麻烦和痛苦,对自己。 These are the trappings and the pitfalls of the outside world -- which are also encountered within the Order.这些外表和陷阱的外部世界-这也是遇到的订单。 I bring them up here as a warning to fellow cultivators.我把他们在这里警告研究员种植者。 If they are not careful, they will become entangled in the cycle of obstructing karma.如果他们不小心的话,他们将卷入循环的阻挠业。 The practitioner should develop a clear understanding of these adverse conditions and resolve to progress along a path consonant with the Way.医生应该制定一个明确的了解这些不利的条件,并决心沿着一条符合途径。 Only then will he be able to overcome these obstacles.只有到那时,他能够克服这些障碍。

6. 6 。 Silent, hidden testing conditions寂静的,隐藏的试验条件
This refers to silent challenges, inconspicuous in nature.这是指沉默的挑战,不显眼的性质。 If the practitioner is not skillful in taking notice, they are very difficult to recognize and defeat.如果医生没有熟练采取通知,他们是非常困难的认识和失败。 Some people, who may have recited the Buddha's name diligently in the beginning, grow worried and discouraged by deteriorating family finances or repeated failures in whatever they undertake, and abandon cultivation. Others see their affairs quietly progressing in a favorable way; they then become attached to profit and gain, forgetting all about the Way.有些人,谁可能背诵佛的名字开始在勤奋,增长忧虑和沮丧的家庭财务状况恶化或反复失败不管他们承诺,并放弃种植。别人看到自己的事务悄然取得进展的有利途径;然后他们成为附以利润和利益,忘记了所有的途径。 Others diligently engage in Buddha and Sutra Recitation at the beginning, but because they fail to examine themselves, the afflictions within their minds increase with each passing day.其他积极从事佛像和佛经背诵开始,而是因为他们没有自省,苦难在他们心中与日俱增。 They then grow lethargic and lazy, to the point where they do not recite a single time for months, or even years. Still others, although their lives are progressing normally, see their living conditions continuously fluctuating with changing external circumstances. With their minds always in confusion and directed toward the outside, they unwittingly neglect recitation or abandon it altogether.然后,他们增长迟缓和懒惰,以至于他们没有一个单一的时间背诵了几个月,甚至几年。还有一些人,尽管他们的生活正在取得进展正常,看到他们的生活条件不断变化与不断变化的外部环境。随着头脑总是在混乱和针对外界,他们不自觉地忽视或放弃朗诵完全。
All the above are the fluctuating effects of good and bad karma, which have the power to influence the practitioner and retard his cultivation. They are therefore called "trying, testing conditions."上述所有的波动影响,好的和坏的业力,这有力量来影响他的医生和延缓种植。因此,他们所谓的“尝试,试验的条件。 ” When first taking up cultivation, every practitioner has a seed of good intentions.当第一次拿起种植,每个医生有种子的良好意愿。 However, as they encounter karmic conditions, one after another, both internal and external, ninety-nine cultivators out of a hundred will fail.然而,因为他们遇到业条件下,一个接一个,内部和外部, 99种植者出100将会失败。 The ancients had a saying:古人有一种说法:

In the first year of cultivation, Buddha Amitabha is right before our eyes; the second year, He has already returned West; by the time the third year rolls around, if someone inquires about Him or requests recitation [at a funeral, for example], payment is required before a few words are spoken or a few verses recited.在头一年的种植,佛是阿弥陀佛权在我们眼前;第二年,他已经回到西;的时间推出的第三个年头左右,如果有人询问他或要求背诵[在葬礼上,例如] ,付款之前需要讲几句话或几个诗朗诵。
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64 )咨询古代名人
When first entering the Order, the author heard a saying, handed down by word of mouth, which contains many hidden meanings and implications.当第一次进入订单,作者听到一种说法,流传下来的口耳相传,其中载有许多隐藏的意义和影响。 However, he cannot vouch for its authenticity or provenance.然而,他不能确定其真实性或出处。 The saying is as follows:说法如下:
If the Buddha is one foot tall, the demon is ten feet tall; if the Buddha is ten feet tall, the demon stands just above the Buddha's head.如果佛是英尺高,恶魔是10英尺高;如果佛是10英尺高,恶魔看台上方的佛头。 However, if the Buddha grows taller still and exceeds the demon in height, the demon will surrender to the Buddha.但是,如果佛陀的高度仍然和超过恶魔的高度,恶魔将移交给佛。
Reflecting on this story, the practitioner should ensure that his own Buddha is taller than the demon.思考这个故事,医生应确保自己长得比佛是恶魔。 Otherwise, he will be subverted and vanquished. Therefore, those cultivators who fail and retrogress should not fault external circumstances or lay blame on others.否则,他将颠覆和战败国。因此,这些种植者谁失败和倒退不应故障外部环境或指责别人。 They should only blame their own Buddha, for being weaker than the demon.他们应该只责怪自己的佛,被弱于恶魔。 If they persist in holding fast to their vows and determination, demonic obstacles will disappear.如果他们坚持在坚守自己的誓言和决心,恶魔障碍将会消失。
The Patriarch Bodhidharma once outlined four practices which Buddhist disciples should take to heart.宗达摩一旦概述四个做法佛教弟子应考虑到心脏。 They are summarized below.这些原则归纳如下。

1. 1 。 The Practice of Compensating for Previous Wrongs实践补偿前错误
From time immemorial we have been lost along the six Evil Paths.从远古时期以来,我们已经失去了沿线的6个邪恶的道路。 In each lifetime we have incurred karmic debts, large and small, in connection with either love-attachment or hatred.在每个周期我们已经支付业的债务,无论大小,都与爱情附着或仇恨。 These are truly countless.这些是真正无数。 Although our efforts in cultivation dissolve part of this karma, it is not entirely eliminated, and must be gradually repaid.虽然我们的努力的一部分种植解散这个缘份,它不是完全消除的,必须逐步偿还。 Thus, someone who is always ill, or is disabled, has created heavy karma of killing in past lives.因此,谁总是有人生病,或已停用,造成了沉重的缘份杀害在过去的生活。 Those who are the targets of a great deal of slander and calumny were, in earlier times, intelligent and influential people who, proud of their good fortune, despised others.这些谁是目标了大量的污蔑和诽谤是,在以前的时代,智慧和影响力的人物谁,他们感到自豪的好运气,鄙视他人。 Or else, they created the karma of vilifying the Dharma or the Order.否则,他们创造了缘份的丑化的拉达尔马或订购。 Those who are always lacking in means lacked compassion and failed to practice charity in past lives.这些谁总是缺乏手段缺乏同情心和慈善未能实践在过去的生活。 Those who must endure banishment, imprisonment, bondage and torture, were, in past lives, in the habit of chaining, beating or imprisoning sentient beings.这些谁必须忍受流放,监禁,奴役和酷刑,是在过去的生活,习惯的链接,殴打或监禁众生。 Those who are lonely and isolated, lacking supportive friends, did not have bonds of affinity with other sentient beings in the past.谁是那些孤独和孤立的,缺少支持的朋友,没有债券的亲和与其他众生过去。
These karmas are countless.这些karmas则不计其数。 If today we encounter animosity and opposition to our cultivation, we should remain calm and forbearing, accepting that we must repay our karmic debts without chagrin or complaint.如果我们今天遇到的敌意和反对我们的栽培,我们应该保持冷静,忍,接受,我们必须偿还的债务不懊恼业或投诉。 In the wasteland of Birth and Death, all sentient beings have been related at one time or another, sharing the same table, living in the same house -- as family members or as friends.在荒地的出生和死亡,众生已与在同一时间或其他,共享相同的表,住在同一房子-作为家庭成员或朋友。 Therefore, of all karmic obstructions, those of killing sentient beings and of因此,所有业障碍物,这些杀害众生和 love-attachment are the deepest. [73] The ancients have lamented:爱情是最深的依恋。 [ 73 ]古人有感叹:

In the vast ocean of karma, love-attachment is the most difficult thing to sever.在远隔重洋的缘份,爱情,依恋是最困难的事情割断。 In the great wide world, killing sentient beings [for food] is the most common transgression!在伟大的世界,造成众生[用于食品]是最常见的侵!
In East Asian folklore, there is the tale of a famous poet who journeyed to the mountains during the Mid-Autumn Festival in search of inspiration. In the moonlit night, he witnessed the Immortals "mount the wind and ride the fog," as they gathered around a huge marble table laden with succulent fruits and rare wines, playing musical instruments and reciting poetry ...在东亚民间传说,有故事的著名诗人谁journeyed山在中秋节,寻找灵感。在春江花月夜,他目睹了八仙“挂载风乘雾” ,因为它们聚集在一个巨大的大理石桌子拉丹与多汁的水果和稀有葡萄酒,弹奏乐器和背诵诗歌... Among the fairies was a maiden by the name of "Mountain Moon," with lovely, ethereal features and a gracious, enchanting voice.在仙女是娘家的名字叫“月亮山” ,与可爱,幽雅的功能和优雅,迷人的声音。 The poet, eaveasdropping, was moved to the point of confusion.诗人, eaveasdropping ,被转移到这一点混乱。 Suddenly, an elderly Immortal, having savored his cup of wine, began to recite verses:突然,一个老人不朽的,在品尝了一杯酒,开始背诵经文:
Those of common destiny, Meet at the Assembly of Immortals; I consent to the poet Wedding Mountain Moon!这些共同的命运,召开众仙;我同意诗人婚礼山月亮!
Hearing this stanza, the poet reluctantly emerged from hiding and joined the assembly.听到这个诗,诗人勉强摆脱藏匿,并加入了大会。 The elderly Immortal decreed that the young maiden had a karmic affinity with the earthly poet, and that they should live together for thirteen years.老人不朽的颁布,该少女有业亲和力与俗世的诗人,他们应该生活在一起的13年。 He thereupon ordered that the register of Immortals be brought over, and crossed her name out.他随即下令登记仙被结束,越过她的名字了。 After thirteen years of life together, her earthly life having come to an end, Mountain Moon rendered herself invisible and flew back to the mountains to pursue her cultivation. Thus, even Immortals are within the cycle of Birth and Death, causes and conditions.经过十三年的生活在一起,她来到人间生活的结束,山月球提供自己看不见飞回山区继续进行种植。因此,即使是神仙的周期内出生,死亡,原因和条件。
Regarding the karma of killing, both Elder Master Arya Simha (the Twenty-fourth Indian Patriarch of Zen) and Elder Master Hui K'o (the Second Chinese Patriarch), despite having achieved Enlightenment, still had to repay their debts by calmly submitting to violent death. [74] Take also the case of Maudgalyayana, a well-known disciple of Sakyamuni Buddha, with the highest spiritual power among Arhats.关于因果报应的杀戮,这两个老法师圣Simha (第二十四届印度主教陈日君)和老年主辉K'o (第二届中国主教) ,尽管取得了启示,仍然有偿还债务的冷静提交暴力致死。 [ 74 ]以另一种情况是, Maudgalyayana ,一个众所周知的释迦牟尼佛的弟子,最高精神力量之间罗汉。 Because he wished to repay his previous karmic debts, he let a group of bandits kill him with sticks and stones and bury his body in an excrement pit.因为他希望他以前业偿还债务,他让一组匪徒杀死他用棍棒和石头和他的尸体埋葬在一个粪便坑。 The Buddha, moved by this scene, ordered his disciples to unearth the body, cleanse and bathe it with perfume, then cremate it and retrieve the relics. [75]佛陀,这一幕感动了,命令他的弟子发掘身体,净化和洗澡用的香水,然后火化,并取回文物。 [ 75 ]

On the path of cultivation, no one knows who is really perfect.的道路上种植的,没有人知道谁是真正完美的。 Thus, we should neither be complacent nor look down on others.因此,我们既不应因此而自满,也没有看不起别人。 Because the karmic debts of sentient beings are countless, sometimes they must repay one layer after another.由于业债务众生无数,有时他们必须偿还一层接一个。 Some cultivators seem to be free of karmic debts, but this may not be the case.一些种植者似乎是免费的业债,但这可能并非如此。 It may just be that the time and conditions for repayment have not yet arrived.它可能只是说的时间和条件偿还尚未抵达。 To eliminate evil karma, we should be patient, practice repentance, and strive to cultivate.消除恶业,我们应该有耐心,实践忏悔,努力培养。 Nguyen-Du, a famous Vietnamese poet of recent times, had perhaps deeply assimilated the Buddhas' teaching on karma and the possible transmutation of cause and effect when he wrote:阮,杜,越南著名诗人最近,也许深感同化佛像教学忘不了和可能的嬗变原因和后果时,他写道:

Having committed evil karma,犯下罪恶业,
Let us not blame Heaven for being near or far,让我们不要责怪上天正在接近或远,
While Providence plays a part,虽然发挥了普罗维登斯的一部分,
So do we ...所以,我们...
These words are generally recognized as a reflection of the truth.这些话是普遍公认的反映了事实真相。
2. 2 。 The Practice of Adapting to Conditions实践适应条件
This means that the practitioner should adapt flexibly to his situation and conditions.这意味着,医生应灵活地适应自己的处境和条件。 For example, living in conditions of wealth or poverty, he lives in accordance with conditions of wealth or poverty.例如,居住在条件的财富或贫穷,他住在符合条件的财富或贫困。 The same applies to conditions of underdevelopment or prosperity, adversity or good fortune, loss or gain, right or wrong ...这同样适用于条件不足或繁荣,逆境或好运气,损失或收益,对还是错...
Contentment with conditions means being wealthy without being arrogant, being destitute and beset by misfortune without being sad and depressed or altering one's determination.知足的条件意味着富裕,而傲慢,而贫困和不幸所困扰而悲伤和沮丧或改变一个人的决心。 Why is this so?为什么会这样呢? It is because instances of prosperity, decline, misfortune, and/or blessings are all illusory. [76] They appear for a while according to our karma and then disappear.这是因为情况的繁荣,衰退,不幸,和/或祝福都是虚幻的。 [ 76 ]他们似乎有一段时间根据我们的缘份,然后消失。 It is really not worthwhile to become attached, discouraged or sad.这确实是不值得成为重视,劝阻或悲伤。

Confucius and his disciples were once surrounded by rebel soldiers. They had been short of food for seven days, yet Confucius was happily playing the lute.孔子和他的弟子曾一度被叛军士兵。他们被短期的食物七天,但孔子是快乐玩琵琶。 His leading disciple inquired, "How is it, Master, that in the face of death you can still smile happily?"他领导的弟子问道: “怎么,硕士,在面对死亡仍然可以愉快地微笑? ” Confucius replied, "Whatever misfortunes befall a man after he has done his best to prevent them, can only be the will of Heaven. Why, then, bemoan them and weep?"孔子回答说: “无论一个人的不幸遭遇后,他已经做了最大努力阻止他们,只能是将天堂。那么,为什么哀叹他们哭? ” Confucius may be considered a sage conversant with the will of heaven and earth -- always calm and clearsighted, never bewildered or wavering, regardless of the circumstances.孔子可被视为一个智者精通的意愿天地-总是平静和clearsighted ,从来没有困惑或动摇,不论情况。 The practitioner should be likewise, realizing that wealth and property, family and friends, are all the result of illusory, temporary conditions.执业医师应当同样认识到,财富和财产,家庭和朋友,所有这些都是由于虚幻的,暂时的条件。 He should not be unduly attached to or preoccupied with them, if he is to progress along the path to liberation.他不应该过分重视或关注他们,如果他是进步的道路上的解放。

3. 3 。 The Practice of Being in Accord with the Dharma实践作为符合拉达尔马
"Dharma" here means "True Thusness Dharma." “佛法”这里的意思是“真正的Thusness佛法。 ” For Pure Land practitioners, it represents the Buddha Recitation Samadhi.对于净土从业人员,它代表了佛三摩地背诵。 For Zen followers, whether they are walking, standing, reclining or sitting, the mind should always accord with True Thusness, just as water blends with water and empty space is one with the atmosphere.对于禅宗的追随者,无论他们是步行,站立,躺着或坐着,头脑要始终符合真实Thusness ,就像水混合物与水和一个空的气氛中进行的。 The Pure Land practitioner is the same: his mind is always focused on the words "Amitabha Buddha."净土医生是一样的:他心里始终是着眼于用“阿弥陀佛。 ”
The ancients have said:古人说:

If a practitioner is not in samadhi for one instant, at that moment, he is no different from a corpse.如果医生没有定一个瞬间,在那一刻,他没有什么不同尸体。
This is because if a cultivator's mind is scattered, he has been effectively "captured" by worldly Dusts.这是因为,如果种植的想法是分散的,他得到了有效的“俘虏”的世俗的粉尘。 Once captured and dragged away, his "Dharma-Body Wisdom-Life" is lost and gone.一旦抓获,并带走,他的“拉达尔马体智慧生活”是失去了和消失了。 On the other hand, if the practitioner is always focused on the Buddha's name, his mind will gradually become silent, still and illuminated, in unison with Buddha Amitabha.另一方面,如果医生总是集中在佛的名字,他的思想将逐渐成为沉默,仍然和照明,异口同声与佛阿弥陀佛。 He is thus assured of rebirth in the Pure Land.他因此相信,新生的净土。
4. 4 。 The Practice of Non-Seeking实践非求
This refers to the pure practice of not seeking after anything.这是指纯粹的做法,不追求任何东西。 All dharmas are illusory and dream-like, born and destroyed, destroyed and reborn. What is there which is true, everlasting and worth seeking?所有dharmas是虚幻和梦想一样,出生和销毁,销毁和重生。什么是有这是真实的,永恒的价值追求? Furthermore, worldly phenomena are all relative; in calamities are found blessings, in blessings there is misfortune.此外,世俗的现象,都是相对的;在灾难被发现的祝福,在祝福有不幸。 Therefore, those who have wisdom are always calm and unruffled, their minds undisturbed in all situations.因此,谁拥有这些智慧总是平静,安祥,思想不受干扰的所有情况。
For example, when a monk cultivates alone in a deserted hut, his living conditions are miserable and lonely and he has few visitors.例如,当一个和尚培育独自一个人在废弃的小屋,他的生活条件悲惨和孤独的,他已很少有访客。 Although his mundane conditions may be wanting, his cultivation is diligent.虽然他的世俗条件可能想,他的种植是勤奋。 After a while, if virtuous people learn of his situation and come with offerings, his hut will gradually grow into a large temple, filled with monks and nuns.又过了一段时间,如果善良的人们了解他的情况,并与产品,他的小屋将逐步发展成为一个大庙宇,充满了僧侣和尼姑。 By then, while his blessings may be great, his cultivation has effectively declined, because his mind is now preoccupied with external events.到那时,他的祝福可能是伟大的,他的种植,有效地减少了,因为他考虑到现在是专注于外部事件。 The truth of misfortunes and blessings, mutually dependent, is similar.事实不幸和祝福,相互依存的,是类似的。 Therefore, ideally, the cultivator should seek neither untoward occurrences and rebirth as a sentient being nor auspicious occurrences and Buddhahood.因此,最理想的是,应寻求既不耕耘不幸事件和重生的感觉,也不吉祥正在发生和成佛。

Some may ask, "If we recite the Buddhas's name seeking neither rebirth in the Pure Land nor the ultimate blessings and wisdom of Buddhahood, how can we progress in our cultivation?" Answer: It is because Buddhahood is True Emptiness.有人会问, “如果我们背诵活佛的名字既不寻求重生的净土,也没有最终的祝福和智慧成佛,我们怎么能在我们的种植的进展? ” 答:这是因为成佛是真正的空虚。 The more we seek it, the farther we are from it, and the more likely we are to lose it.我们越是寻求它,越远,我们从它,就越有可能要失去它。 Thus, the Lotus Sutra states:因此, 妙法莲华经国家:

Even if countless Arhats, Pratyeka Buddhas, and other sages, up to the level of Non-Regressing Bodhisattvas, were to ponder and seek it for innumerable kalpas, they still would not be able to see or understand the true wisdom of the Buddhas.即使无数罗汉, Pratyeka佛像和其他圣人,最多的非回归菩萨,有思考,并寻求它的无数kalpas ,他们仍然将无法看到或了解真正的智慧的佛像。
As far as rebirth in the Pure Land is concerned, the practitioner's method is to seek yet not seek, not to seek yet seek .至于重生净土而言,医生的方法是寻求尚未寻找,而不是寻求尚未寻求 。 This paradox resembles the case of a bright and clear mirror.这种自相矛盾的类似的情况下,明净的镜子。 When an image appears before the mirror, the mirror reflects it; when there is no image, the mirror remains empty and still.当图像出现在镜子,镜子反映它;如果没有形象,仍然是空的镜子仍。 To cling to sight, knowledge and seeking is to "stray" into deluded thought.要坚持看,知识和寻求的是“流浪”到痴迷思想。 On the other hand, not to see, know or seek is to be no different from inanimate wood or stone!另一方面,不希望看到,知道或所寻求的是没有任何不同,没有生命的木头或石头! Speaking more broadly, the practice of non-seeking encompasses all "three doors of liberation": emptiness, signlessness and wishlessness.谈到更广泛的做法,不寻求包括所有“三大门解放” :空虚, signlessness和wishlessness 。
If the cultivator can follow these four practices taught by the Patriarch Bodhidharma, he will be able to remain calm and unruffled in the face of all obstructing conditions.如果耕作可以按照下列四个做法教的祖师达摩,他将能够保持冷静,平静面对这一切阻碍条件。

65) How to Ensure Non-Retrogression of the Mind 65 )如何确保不后退的心灵
A Pure Land treatise on the Buddha Recitation Samadhi has explained the "ten practices of non-seeking" to eliminate the ten major obstacles encountered by practitioners on the path to Enlightenment.人间净土论佛朗诵三摩地解释了“ 10做法不寻求” ,以消除10所遇到的主要障碍从业道路上的启示。 These ten major obstacles encompass all obstructions and impediments.这十项主要障碍包括所有阻挠和障碍。 Therefore if we follow the ten non-seeking practices, all obstacles will disappear.因此,如果我们按照10非要求的做法,所有的障碍将会消失。 These ten practices are:这些10做法是:
1. 1 。 We should not wish that our bodies be always free of diseases and ailments, because a disease-free body is prone to desire and lust.我们不应该希望我们的身体始终没有疾病和病症,因为无病身体很容易愿望和欲望。 This leads to precept-breaking and retrogression.这导致戒律开拓和倒退。

2. 2 。 We should not wish that our lives be free of all misfortune and adversity, lest we be prone to pride and arrogance.我们不应该希望我们的生活是免费的所有不幸和逆境,否则我们就容易骄傲和傲慢。 This leads us to be disdainful and overbearing towards everyone else.这使我们成为咄咄逼人的轻蔑和对每个人。

3. 3 。 We should not wish that our mind cultivation be free of all obstacles because, in such a case, our knowledge would be exceptional.我们不应该希望我们铭记种植是免费的所有障碍,因为,在这种情况下,我们的知识将是例外。 This leads to the transgression of thinking that we have awakened, when in fact we have not.这导致了海侵的思想,我们已经觉醒,而事实上,我们还没有。

4. 4 。 We should not wish that our cultivation be free of demonic obstacles, because our vows would not then be firm and enduring.我们不应该希望我们的种植是免费的恶魔的障碍,因为我们的誓言将不会再是坚定和持久的。 This leads to the transgression of thinking that we have attained Enlightenment, when in fact we have not.这导致了海侵的思想,我们已经得道,而事实上,我们还没有。

5. 5 。 We should not wish that our plans and activities meet with easy success, for we will then be inclined to thoughts of contempt and disrespect.我们不应该希望我们的计划和活动与容易成功,因为我们将倾向于思想的蔑视和不尊重。 This leads to the transgression of pride and conceit, thinking ourselves to be filled with virtues and talent.这导致了海侵的自豪感和虚荣心,以为自己充满美德和人才。

6. 6 。 We should not wish for gain in our social relations.我们不应该希望获得我们的社会关系。 This leads us to violate moral principles and see only the mistakes of others.这使我们违反道德原则和只看到别人的错误。

7. 7 。 We should not wish that everyone, at all times, be on good terms and in harmony with us.我们不应该希望大家在任何时候都能得到良好的条件和在和谐与我们联系。 This leads to pride and conceit and seeing only our own side of every issue.这就导致了自豪感和虚荣心,看到只有我们自己的一方每一个问题。

8. 8 。 We should not wish to be repaid for our good deeds, lest we develop a calculating mind.我们不应该要偿还我们的好事,否则我们制定一个计算铭记。 This leads to greed for fame and fortune.这导致贪婪的名声和财富。

9. 9 。 We should not wish to share in opportunities for profit, lest the mind of delusion arise.我们不应该想分享利润的机会,以免产生心理错觉。 This leads us to lose our good name and reputation for the sake of unwholesome gain.这使我们失去我们的好名声和声誉,为了不卫生增益。

10. 10 。 When subject to injustice and wronged, we should not necessarily seek the ability to refute and rebut, as doing so indicates that the mind of self-and-others has not been severed.当受到不公正待遇和委屈,我们应该寻求未必能够驳斥和反驳,因为这样做表明,考虑到自我和他人并没有被割断。 This will certainly lead to more resentment and hatred.这必将导致更多的怨恨和仇恨。

Thus, we can see that life, while full of obstacles and impediments, can be summarized in ten points:因此,我们可以看到,生活,同时充满了障碍和障碍,可以归纳为十点:

Sickness of the body患病的身体
Misfortune and adversity不幸和逆境
Hindrances and impediments to cultivation阻碍和障碍种植
Demonic obstacles to fulfillment of vows魔石障碍履行誓言
Failure in activities and undertakings失败的活动和事业
Indifferent or treacherous friends漠不关心或奸诈的朋友
Opposition from many quarters反对许多季度
Hostility in return for good deeds敌对行动,以换取善行
Loss of wealth and reputation损失的财富和声誉
Subjection to injustice and wrongs.遭受的不公正和错误。
Thus, in merit there is misfortune, in misfortune there is merit, in freedom there are obstructions, in obstructions there is freedom.因此,在成绩有不幸,在不幸有优点,在自由中有障碍物,在障碍物存在自由。 Realizing this, cultivators in the past have used "obstacles as conditions for progress." They have said, "If others do not bother and disturb us, success in the Way is difficult to achieve."实现这一点,种植者在过去曾使用“障碍的条件的进展。 ”他们说: “如果别人不打扰,干扰我们,成功的方式是难以实现。 ” This is because contempt, slander, calamity, injustice and all other obstacles are the "yardsticks to measure the practitioner's level of attainment."这是因为藐视,诽谤,灾难,不公正和所有其他的障碍是“衡量的执业水平的实现。 ” Remaining patient and calm in the face of such impediments, the cultivator demonstrates that he has reached a high level of practice. If it were not for these obstacles, how could his level of attainment be measured?其余的耐心和冷静,面对这些障碍,在种植表明,他已经达到了较高水平的做法。如果没有这些障碍,如何能实现他的水平来衡量?
In truth, it is not that the practitioner seeks obstacles and impediments, but that he must be ever-vigilant, for the Way is full of dangerous and unforeseen events.事实上,这不是说,医生要求障碍和阻碍,但他必须不断保持警惕,的方式充满了危险和不可预见的事件。 He should prepare himself for all eventualities so that when faced with actual obstacles, he can remain calm and unruffled.他应编写自己的一切可能发生,这样,当面临实际的障碍,他可以保持冷静,从容不迫。 An Elder Master once said:长老法师曾经说过:

Only those with wisdom and strong determination can apply these ten practices.只有那些用智慧和坚强决心可以申请这些10做法。 As long as they meditate, are enlightened and hold steadfastly to these ten practices, even if they enter the realms of the demons, the demons cannot make them retrogress.只要他们打坐,是明智的和坚定地持有这些10的做法,即使他们进入境界的恶魔,恶魔不能使其倒退。 Even though they may be in the realms of form, sound, fame, fortune, love, hate, right, wrong, prosperity, decline, success, failure ...即使他们可能在境界形式,声音,名利,财富,爱情,仇恨,正确,错误,繁荣,衰退,成功,失败... they will still be calm and at peace.他们将仍然是平静和安宁。
Thus, if we are deluded, all good and favorable circumstances can become conditions obstructing the Way.因此,如果我们是迷惑,所有良好和有利条件的情况下可以成为阻碍途径。 If we truly understand that all disease, suffering and demonic obstacles are inherently empty and false, lacking true substance, they cannot harm us in any way.如果我们真正认识到,所有的疾病,痛苦和恶魔的障碍本质上是空的,假的,缺乏真正的实质内容,但不能损害我们在任何方式。 The wise should apply the above ten points in the following way:明智的应适用于上述10分的方式如下:
Turn suffering and disease into good medicine反过来到的痛苦和疾病的良药
Turn misfortune and calamity into liberation反过来不幸和灾难到解放
Turn obstacles into freedom and ease反过来障碍进入自由和轻松
Turn demons into Dharma friends反过来恶魔到拉达尔马朋友
Turn trying events into peace and joy反过来试图活动纳入和平与喜悦
Turn bad friends into helpful associates变坏朋友的帮助同伙
Turn opponents into "fields of flowers"反过来对手变成“领域的花朵”
Treat ingratitude as worn-out shoes to be discarded对待忘恩负义作为敝屣要丢弃
Turn frugality into power and wealth反过来节俭到权力和财富
Turn injustice and wrongs into conditions for progress along the Way.反过来不公正和冤屈到条件前进的道路上取得进展。
We can see, then, that good or bad, success or failure always depends on the mind.我们可以看到,那么,好的或坏的,成功或失败总是取决于铭记。 Therefore, while beginning cultivators are very leery of obstacles, high-level masters are at times eager to face them.因此,在开始修炼是非常谨慎的障碍,高级别名人有时渴望面对他们。 I will relate a few anecdotes in this regard.我将涉及一些轶事在这方面。
The Second Patriarch Hui K'o, having experienced Awakening under the Patriarch Bodhidharma, left for an undisclosed destination to work as a hired hand, cutting wood, pounding rice, guarding other people's homes.第二宗辉K'o遇到觉醒的祖师达摩,前往一个秘密地点工作,成为一名聘请的手,切割木材,大米的冲击,保护其他人的家园。 When he was asked, "Why are you lowering yourself by performing such menial tasks, you who are next in succession as Patriarch?"当他问: “你为什么要降低自己的表演,例如低下的工作,你谁是未来的继承主教? ” he replied, "I want to subdue my mind; what difference does my occupation make?"他答道, “我要征服我的脑海;什么差别使我的职业? ”

Another anecdote: A famous Immortal, having achieved success through self-effort, "escaped" his mortal body and went to visit the Heavens.另一个故事:一位著名的不朽,在取得成功通过自我的努力, “越狱”他死的身体和前往天堂。 Once there, his mind was moved at the sight of fairies with exquisite, ethereal features, beyond human description.一旦出现,他心里感动在看到仙女与精致,幽雅的功能,超出人的描述。 The Fairy Queen reprimanded him sternly, "Although you have attained the Immortal Way, you have not purged your thoughts of lust and desire. How can you be worthy of joining the ranks of True Immortals?"童话女王严厉斥责他, “虽然你已经达到了不朽的方式,您还没有清除您的想法和愿望的欲望。怎样才能不辜负行列真仙? ”

Ashamed, our protagonist returned immediately to the human realm.不好意思,我们的主角立即返回人类境界。 He then used his spiritual powers to transform stones into gold.他用他的精神力量把石头变成黄金。 After filling his pockets with the precious metal, he entered a brothel to consort with six or seven of the youngest and most lissome prostitutes.在填写他的口袋里的贵重金属,他进入了一个妓院,以配偶与六,七年的最年轻和最轻盈妓女。 For two years, he would lie next to their nude bodies, training himself to overcome all thoughts of lust and desire.两年来,他躺在旁边的裸体机构,培养自己克服一切思想的欲望和愿望。 When he knew that he had succeeded, he asked the ladies to prepare a cake batter and place it on his stomach.当他知道自己已经成功,他要求各位准备蛋糕面糊,将它放在他的腹部。 He then proceeded to bake it, using his internal body heat concentrated at a point just below the navel.接着,他烤它,利用自己的内部机构热集中在这一点略低于肚脐。 He then treated them to the cake and went on to expound the Immortal teachings, before "riding the clouds" back to the Heavens.然后,他对待他们的蛋糕,并接着阐述了不朽的教导,在“骑云”回到老天爷。

I shall next recount a few more stories, by way of comparison.下面,我将重新数的故事,比较的方式。

A certain nun vowed to hold a three months' retreat, to rid herself of transgressions.某尼姑发誓要举行3个月的务虚会,以消除自己的越轨。 She followed the cultivation practice of "purifying speech" by taking a vow of complete silence.她随后的种植实践“净化讲话” ,采取许愿的完全沉默。 One evening, as she was seated by the window fingering the rosary and reciting the Buddha's name, a young novice saw her.一天晚上,她坐在靠窗户指法玫瑰和背诵佛的名字,一个年轻的新手看到她。 He immediately turned toward his companion and told him that the nun had heavy karma and numerous character flaws.他立即转向他的同伴,并告诉他,尼姑了沉重的情感氛围和众多的性格缺陷。 When she heard this, her face reddened in anger, but she remained calm and continued her recitation.当她听到这,她的脸变红的愤怒,但她仍然保持平静,并继续她的朗诵。 A moment later, the novice added, "I have been watching her and saw her in bed with a neighbor."过了一会儿,新手补充说, “我一直在看着她,看到她在床上的邻居。 ” The nun, no longer able to contain her anger, shouted "Be sure to get the neighbor's name, as I am not going to let you get away with this story."修女,不再能够控制自己的愤怒,喊着“一定要取得邻居的名字,因为我不想让你离开这个故事。 ” The novice laughed loudly and replied, "I purposely wanted to test you. You have taken a vow of silence. Why are you speaking now? Moreover, the aim of purifying speech is really to purify the mind. Since you cannot purify your mind, what is the point of purifying speech?"新手笑着大声回答说: “我故意要考验你。您已经采取了誓言的沉默。为什么你说了吗?此外,其目的是净化讲话是真的,净化心灵。既然你不能净化您的想法,什么是点净化讲话? “ The nun was suddenly awakened.修女突然被惊醒。 Ashamed, she kept silent.不好意思,她保持沉默。

Another anecdote was related to the author by an abbot, when they met on the grounds of the Institute of Higher Buddhist Studies in Vietnam. There was once a Zen Master who was fairly diligent in his meditation practice. At each sitting, he would remain in concentration for six or seven hours without a break.另一个故事是关于作者的住持,当他们会见的理由的高等研究所佛教研究在越南。从前有个禅师谁相当勤奋,他打坐的做法。在每次开庭时,他将继续留在浓度为6,7个小时没有休息。 The Master, perhaps out of fear of attachment to worldly conditions, would, as a rule, shun the company of women, to the point where at the end of their visits, he would fetch water and wash the spot where they had sat.船长,也许是出于恐惧的依恋世俗的条件,将作为一项规则,该公司的顺妇女,以至于结束时,他们的访问,他将取水和洗手的地方,他们周六 After a while, he moved to the Ten Stupa Temple, located in a sparsely populated, mountainous area of Central Vietnam.过了一会儿,他转移到10佛塔寺,位于一个人烟稀少,山区越南中部。 One morning, he suddenly let out a scream and ran from the meditation hut.一天早上,他突然绽放出了尖叫,跑了沉思小屋。 The abbot inquired and was told, "I was deep in samadhi when, suddenly, a beautiful woman grabbed me by the neck."住持询问,被告知, “我是在定深时,突然,一个美丽的女人抓住我的脖子。 ”

That same evening, the monk became ill.当天晚上,和尚生病。 He remained in bed and asked to see the abbot.他留在床上,并要求见住持。 When the latter arrived, the monk said to him, "You had better get me a wife in a hurry; otherwise, starting from tonight I will not accept any food and will starve to death."当抵达后,和尚对他说: “你最好让我妻子匆忙,否则,从今天晚上开始,我将不接受任何食物,并会饿死。 ” The abbot sent for a trusted laywoman, to discuss the matter with her.住持送去一个值得信赖laywoman ,讨论这件事与她。 "Let me go home and tell my young housemaid to pretend to become the Master's wife," she suggested. “让我回家告诉我的年轻保姆假装成为主的妻子, ”她建议。 "After he begins to eat again and recovers, we will see what to do next." “之后,他开始吃再次和恢复,我们将看到下一步该怎么做。 ”

Morning came and the abbot, accompanied by the maid, visited the sick monk and said, "I have settled the issue. This young woman has agreed to become your wife."早晨和住持的陪同下,女佣,参观了病假和尚说: “我已经解决了这个问题。这个年轻女子已同意成为你的妻子。 ” Upon hearing this, the Zen monk opened his eyes, looked at the maid, held and caressed her hands for awhile, and expired.听到此,禅宗和尚睁开了眼睛,望着女佣,举行和抚摸她的双手一段时间,和过期。

From the above stories, we can see that the nun wanted to eliminate afflictions, but she followed external forms only.从上面的故事,我们可以看到,尼姑要消除痛苦,但她随后的外部形式只。 In the case of the Second Zen Patriarch, he understood that all afflictions were empty, grounded in attachment to the self. [77] Therefore, he took the appearance of a poor and lowly laborer accepting orders and insults, to test his mind and cultivate further.在第二陈日君主教,他的理解是,所有的苦难是空的,植根于附件的自我。 [ 77 ]因此,他的出现,一个贫穷和卑贱劳动者接受订单和侮辱,以测试他的头脑和培养更远的。 As far as the Immortal is concerned, wishing to eliminate thoughts of attachment and lust, he courageously entered a brothel to cultivate and still his mind.至于不朽的关注,希望消除思想的依恋和欲望,他勇敢地进入了一个妓院,以培养和仍然主意。 As to the Zen monk in our last story, because he had not yet realized that form is emptiness and emptiness is form, he was unduly fearful of female allurements. Still heavily attached to forms and appearances, in the end he was harmed by the "demon of lust."至于禅宗和尚在我们过去的故事,因为他还没有意识到,形式是空虚和空虚是形式,他是过于害怕女性allurements 。仍十分重视形式和表现,最终伤害的是他的“恶魔的欲望。 “

In conclusion, practitioners endowed with wisdom not only do not avoid obstacles, they use impediments to progress in cultivation.最后,从业人员赋予的智慧不仅没有避免的障碍,阻碍他们使用的进展种植。 Those cultivators are no longer attached to forms and appearances, because appearances are merely expedients, while the mind represents the Ultimate.这些农民已不再重视形式和表现,因为外表只是权宜之计,而考虑到代表的终极。

66) Afterthoughts 66 )事后
In the Dharma-Ending Age, many people recite the Buddha's name, but few achieve results.在拉达尔马结束年龄,许多人朗诵佛的名字,但很少取得成果。 This is because they lack earnest vows and deep faith. In a discourse on the character of the ideal gentleman, Mencius once wrote:这是因为他们缺乏认真的承诺,并虔诚信仰。在话语的性质理想绅士,孟子曾经写道:
Wealth and power do not make him proud or lustful; poverty and want do not cause him to alter his resolution; force cannot make him yield and submit.财富和权力并没有使他感到自豪或淫荡;贫穷和匮乏并没有使他改变他的决议;武力不能使他屈服,并提交。
Even the ideal gentleman should be thus -- not to mention those who cultivate the Dharma and practice Buddha Recitation, seeking to transcend this world and enter the "stream of the sages ..."即使是理想的绅士应就此-更不用说那些谁培养和实践佛陀拉达尔马朗诵,寻求超越这个世界,进入“流的圣贤... ”
The Pure Land method stems from the great compassionate Vows of the Tathagatas; with determination, no one will miss the boat of liberation.净土法源于伟大的同情心誓言的Tathagatas ;有决心,没有人会错过船的解放。 This author was moved to ask himself: the wonderful Nature in all sentient beings has always been equal and the same; why is it that some of us are reborn in the Pure Land, while others keep revolving within the cycle of Birth and Death?笔者移到问自己:美丽的自然众生一直是平等和相同的;为什么我们中有些人是重生的净土,而另一些不断循环的周期内出生和死亡? The music of the high mountains reverberates down to us; how many listen intently to the sound of the flowing stream ?的音乐高山回响给我们多少听一心一意的声音流流 ? The author has, therefore, penned a few thoughts for the edification of others -- as well as himself.作者因此,写了一些想法的启发他人-以及自己。
级别: 管理员
只看该作者 613 发表于: 2009-03-15
67 )编写的外部条件
The ancients had a saying:古人有一种说法:
We see others die, and our hearts ache.我们看到别人死了,和我们的心疼痛。 We ache not because others die, but because soon it will be our turn!我们不能因为别人的痛死亡,但由于不久将轮到我们!
There is no greater sadness, no greater tragedy in the world than the separation of death.有没有更大的悲伤,没有更大的悲剧在世界上超过分离的死亡。 However, it is something no one in the world can escape.然而,这是世界上没有任何人能够逃脱。 Therefore, those who aspire to be of benefit to themselves and others should be prepared and ready for it.因此,那些谁渴望有利于自己和他人,并应准备为它作好了准备。 In truth, the word "death" is a misnomer, because it is merely the end of a period of retribution.事实上,这个词“死亡”是用词不当,因为它只不过是期限结束报复。 When we leave this body, because of the connecting undercurrent of karma, we will be reborn into another body.当我们离开这个身体,因为连接暗流的缘份,我们将重新进入另一个机构。 Those who do not know the Dharma are resigned to being under the sway of karma.这些谁不知道拉达尔马是辞职下的晃动的缘份。 Those who know the Pure Land method should practice Buddha Recitation with Faith and Vows and prepare their "personal provisions," so that they may be reborn in peace and harmony.谁知道那些净土法应实践佛背诵与信仰和誓言,并准备他们的“个人的规定” ,因此,它们可以被重新在和平与和谐。 Only in this way can they hope to achieve an early escape from the illusory suffering of Birth and Death and attain the true joy of ever-dwelling Nirvana.只有这样,才能在他们希望能早日实现摆脱虚幻的痛苦生灭,实现真正的快乐的时候,住宅涅槃。
Furthermore, the Pure Land practitioner should not be concerned about himself alone, but should be filial and compassionate toward parents, relatives and friends as well, enjoining them all to practice Buddha Recitation. He should also assist them when they are seriously ill -- and at the time of death.此外,医生净土不应该担心自己,而是应该孝顺和富有同情心的父母,亲属和朋友,以及,责令所有这些做法佛背诵。他还应该帮助他们时,他们患重病-和时死亡。 These altruistic practices also create merits and good conditions for himself in the future.这些无私的做法,也创造了良好的条件和优点为自己的未来。

There are many details connected with the last rites.有许多细节与最后的仪式。 I will first speak about external conditions.首先,我会谈论的外部条件。 The Pure Land practitioner should, while still in good health, prepare himself and seek friends of like practice, particularly among neighbors, for mutual devotional help in cases of serious illness and at the time of death.净土医生应,同时仍然处于良好的健康状态,准备自己,并寻求朋友一样的做法,尤其是邻居,虔诚的相互帮助的情况下严重的疾病和死亡时间。 Such preparations are crucial because we generally have heavy karma and even if we have striven to the utmost, it may be difficult to maintain right thought at such times. [78] This is due to the emergence of karma accumulated from time immemorial, which weakens the body and perturbs the mind.这种准备工作是至关重要的,因为我们一般都重缘份,即使我们努力最大的,很可能难以保持正确的思想在这种时候。 [ 78 ]这是因为出现了业积累了从远古时代,这削弱了perturbs身体和心灵。 Without the assistance of others, it is difficult to escape the cycle of Birth and Death.如果没有其他人的协助下,这是难以逃生的循环生灭。 Is this not wasting an entire lifetime of cultivation?难道这不是浪费了整个一生中种植? This is the first important point.这是第一重要的一点。

Secondly, when a Pure Land practitioner sees his strength ebbing, he should settle all his worldly affairs, so that he will not be preoccupied at the time of death.其次,当一个净土医生认为他的力量减弱,他就应该解决所有的世俗事务,这样他将不会被关注的时候死亡。 If he is a monk, he should turn over the affairs of the temple to his disciples and designate his successor.如果他是一个和尚,他就应该交出的事务寺庙他的弟子,并指定他的继任者。 If he is a layman, he should divide his wealth and property in a suitable manner and make all other necessary arrangements.如果他是一个门外汉,他应该鸿沟他的财富和财产的适当方式,使所有其他必要的安排。 He should also instruct his family and relatives that should he be gravely ill or on the verge of death, they should not weep and lament or otherwise show their grief.他还应指示他的家人和亲属,如果他受到严重虐待或接近死亡边缘,他们不应该哭泣和哀叹或以其他方式表明他们一样感到悲痛。 Rather, if they care for him, they should calmly recite the Buddha's name on his behalf, or assist him in other ways to achieve rebirth in the Pure Land.相反,如果他们照顾他,他们应该冷静地背诵佛的名字以他的名义,或协助他在其他的方式来实现复兴的净土。 This would be true concern and love.这将是真正关心和爱护。

68) Spiritual Preparations 68 )精神的准备工作
In addition to the external preparations just described, the Pure Land practitioner should prepare himself spiritually.除了外部的筹备工作刚刚描述,净土练习者应编写自己的恩赐。 What do these preparations entail?这些准备工作是什么引起? On the way to liberation, the practitioner should have a transcendental bent of道路上的解放,医生应该有一个超越弯曲的 mind, realizing that wealth and property, as well as family, relatives and friends, are all illusory conditions. Relying in life on an illusory realm, he will die empty-handed.有鉴于此,认识到财富和财产,以及家人,亲属和朋友,都是虚幻的条件。依靠生命的一种虚幻的境界,他将死于空手。 If he fails to understand this truth, family and possessions will certainly impede his liberation.如果他不明白这个道理,家庭和财产肯定会妨碍他的解放。 In extreme cases, he may even be reborn in the animal realm -- as a dog or a snake, for example, to watch over his former houses and properties. [79] There are many instances of individuals unable to let go of family and possessions, who experience difficulty at the time of death.在极端的情况下,他甚至有可能重新在动物王国-作为一个狗或蛇,例如,监视他的前房屋和财产。 [ 79 ]有许多情况下个人无法割舍的家庭和财产,谁遇到困难时死亡。 They cannot close their eyes and die peacefully.他们无法接近他们的眼睛和死亡和平。
When this author was still a novice, attending to his Master and serving him tea late at night, he overheard an elder monk relate an anecdote.当笔者仍然是一个新手,参加他的硕士和在职他茶深夜,他听到了有关老和尚的轶事。 The main lines of the story are as follows.的主要方针的故事如下。

Once, in times past, there were two monks who cultivated together.有一次,在时间过去,有两个和尚谁种植在一起。 One liked the high mountain scenery, while the other built himself a hut on the banks of a brook, near a forest.一个喜欢高山的风景,而其他一间小屋建立自己的银行的小溪,附近的森林。 Years went by.几年过去了。 The monk who resided by the brook passed away first.谁的僧人居住的小溪去世第一。 Learning the news, his friend went down to visit his grave.学习的消息,他的朋友去探望下跌严重。 After reciting sutras and praying for his friend's liberation, the visiting monk entered samadhi and attempted to see where his friend had gone -- to no avail.在背诵经文,并祈求他的朋友的解放,来访的僧侣进入三摩地,并企图在那里看到他的朋友已经-无济于事。 The friend was nowhere to be found, neither in the heavens nor in the hells, nor in any of the realms in between. Emerging from samadhi, he asked the attending novice, "What was your Master busy with every day?"的朋友,再也找不到了,无论是在天堂还是在地狱,也没有在任何领域中的关系。摆脱陵墓,他要求参加新手, “什么是你的主人每天都忙着? ” The novice replied, "In the last few months before his death, seeing that the sugar cane in front of his hut was tall and green, my Master would go out continually to apply manure and prune away the dead leaves. He kept close watch over the cane, and seemed so happy taking care of it."新手回答说: “在过去几个月中在他死之前,看到前面甘蔗小屋是他的身高和绿色,我的主人将不断走出去申请粪肥和修剪了枯叶。他一直密切关注手杖,似乎很高兴照顾它。 “

Upon hearing this, the visiting monk entered samadhi again, and saw that his friend had been reborn as a worm inside one of the stalks of sugar cane.听到这话,来访的和尚再次进入三摩地,看到他的朋友已经重生为蠕虫内一个秸秆甘蔗。 The monk immediately cut down that stalk, slit it open and extracted the worm.和尚说,立即减少秸秆,缝它开放和提取蠕虫。 He preached the Dharma to it and recited the Buddha's name, dedicating the merit to the worm's salvation.他鼓吹的拉达尔马它和背诵佛的名字,无私奉献的优点,以蠕虫的救赎。

This story was transmitted by word of mouth; the author has not found it anywhere in sutras or commentaries.这个故事转发了口口相传;作者认为没有任何经典或评论。 However, if we judge it in the light of the Dharma, it is not necessarily without foundation.然而,如果我们的法官在根据拉达尔马,它并不一定是没有根据的。 Buddhist sutras actually contain several similar accounts.佛经实际上包含几个类似的账户。

For example, there is the story of a novice who was greedy for buttermilk and was reborn as a worm in the milk pot.例如,有故事的新手谁是贪婪的牛奶和重生为蠕虫的牛奶罐。 There is also the anecdote of a layman who was a genuine cultivator, adhering strictly to the precepts, but, being overly attached to his wife, was reborn as a worm in his wife's nostrils.还有趣闻一个门外汉谁是真正的耕耘,严格遵守戒律,但是,过分重视他的妻子,是重生为蠕虫在他妻子的鼻孔。 As she cried her heart out by the side of the coffin, she tried to clear her nose, and the worm was expelled onto the floor.她哭了她的心一侧的棺木,她想清楚她的鼻子,和蠕虫被驱逐在地上。 Greatly ashamed, she was on the verge of stamping it with her foot.大大羞愧,她的边缘冲压与她的脚。 Fortunately, the whole scene was witnessed by an enlightened monk, who stopped her and told her the causes and conditions of the worm.幸运的是,整个现场目睹了一个开明的和尚,谁停下来,并告诉她的原因和条件的蠕虫病毒。 He then preached the Dharma to the worm, seeking its liberation.然后,他宣扬佛法的蠕虫病毒,寻求解放。

There is also the story of a sea merchant's wife so attached to her own beauty that upon her death, she was reborn as a worm crawling out of her nostrils and wandering all over her own pallid face.此外,还讲述了一个海上商人的妻子如此重视自己的美丽,她去世后,她重生为蠕虫匍匐而出,她的鼻孔和游荡都自己苍白的脸。

Thus, the Pure Land cultivator should keep his mind empty and still and meditate day in and day out, severing the mind of greed rooted in attachment and lust.因此,净土耕作应保持空的,他心里仍然和打坐每天,切断铭记贪婪植根于附件和欲望。 He should resolutely direct his thoughts to the Pure Land, so that at the time of death, he will not be hindered and led astray by his evil karma.他要坚决直接他的思想的净土,所以死亡时,他将不会受到阻碍和带坏了他的邪恶气质。

Elder Master Tzu Chao once said:老法师慈超曾经说过:

The Pure Land practitioner on the verge of death usually faces Three Points of Doubt and Four Narrow Passes which obstruct his rebirth in the Pure Land.净土医生,濒临死亡边缘通常面临三点疑问四窄通行证妨碍他重生的净土。 He should be prepared, reflecting on them in advance to eliminate them.他应该去准备,反映他们在推动将它们消除。
The Three Points of Doubt are:三点疑问是:

1) Fearing that his past karma is heavy and his period of cultivation short, and that therefore, he may not achieve rebirth in the Pure Land; 1 )由于担心自己的过去业十分繁忙时期,他种植的短,因此,他可能无法实现再生的净土;

2) Fearing that he has not yet fulfilled his vows and obligations or severed greed, anger and delusion, and that therefore, he may not achieve rebirth in the Pure Land; 2 )由于害怕,他还没有履行其承诺和义务,或切断贪婪,愤怒和妄想,因此,他可能无法实现再生的净土;

3) Fearing that even though he has recited the Buddha's name, Buddha Amitabha may not come, and that therefore, he may not achieve rebirth in the Pure Land. 3 )担心,但他甚至背诵佛的名字,佛阿弥陀佛可能不来,因此,他可能无法实现再生的净土。

The [two main] Narrow Passes are:在[两个主要]窄出入证:

1) Because of suffering due to illness, he may come to malign the Buddhas as ineffective and unresponsive; 1 )由于遭受因患病,他可能会以诽谤佛像视为无效和反应迟钝;

2) Because of love-attachment, he may chain himself to his family, unable to let go. 2 )因感情附着,他可能链本人向他的家人,不能放过。

Once aware of the doctrine of the Three Doubts and the Four Narrow Passes, the wise can ponder and find a solution.一旦认识到理论的怀疑和三四个窄的推移,明智可以思考和寻找解决办法。 The author shall merely summarize a few points below.作者只想总结几点如下。 Fellow cultivators can expand on them according to their own backgrounds and understanding.研究员种植者可以扩大他们根据自己的背景和理解。
Overcoming the Three Doubts克服三大疑问
1. 1 。 Previous heavy karma, present perfunctory practice.前重型业,目前敷衍了事的做法。
Amitabha Buddha is renowned for his Eighteenth Vow: not to attain Buddhahood unless sentient beings who sincerely desire to be reborn in the Pure Land, and who singlemindedly recite His name, are reborn there.阿弥陀佛是著名的第十八四重奏:没有实现,除非众生成佛谁真诚愿望,获得新生的净土,谁singlemindedly念他的名字,是新生的。 The Buddhas do not engage in false speech, and therefore the practitioner should believe in them.佛像不从事虚假言论,因此,医生应该相信他们。 Ten utterances or thoughts represent a very short cultivation period, yet the practitioner can still achieve rebirth in the Pure Land. We who have recited the Buddha's name many times over should, therefore, eliminate all doubts. 10话语或思想代表了种植期非常短,但医生仍然可以实现复兴的净土。我们谁也背诵佛的名字了许多倍,因此,应消除一切疑虑。
Moreover, no matter how heavy the karma of sentient beings is, if they sincerely repent and rely upon Amitabha Buddha, they will all be welcomed and guided back to the Pure Land.此外,无论多么沉重善缘的众生,如果他们真诚地忏悔和依靠弥陀佛,他们都将受到欢迎,并引导回到净土。 Do we not recall that the Meditation Sutra teaches:我们不记得, 沉思经教导:

If anyone who has committed the Five Grave Offenses or Ten Evil Deeds sees an evil omen appear as he is on the verge of death, he needs only recite the Buddha's name one to ten times with all his heart, and Buddha Amitabha will descend to welcome and escort him back to the Pure Land.如果有谁谁犯下严重罪行的五或十年恶行看到一个邪恶的预兆出现,因为他临终,他只需要背诵佛的名字9点59次,所有他的心,和佛阿弥陀佛将聚首欢迎并护送他回净土。
In the commentary Accounts of Rebirth, there are cases of individuals who throughout their lives were slaughtering livestock, breaking the precepts and engaging in all manner of evil conduct.在评注中帐目重生,还有谁的个人案件在其整个生命被屠宰的牲畜,打破戒律和从事各种形式的邪恶行为。 Nevertheless, on their deathbeds, when the "marks of hell" appeared and, desperate, they singlemindedly recited the Buddha's name, they immediately saw Amitabha Buddha arriving to welcome them.然而,他们的deathbeds ,当“标志地狱”出现,绝望,他们singlemindedly背诵佛的名字,他们就立即看到阿弥陀佛抵达欢迎他们。 Why should we, who are not that sinful or deluded, worry about not achieving rebirth in the Pure Land?我们为什么要,谁不认为有罪或迷惑,担心无法实现再生的净土?
2. 2 。 Unfulfilled vows; non-severance of greed, anger and delusion.兑现承诺;非遣散的贪婪,愤怒和妄想。
Cultivators' vows can be divided into two categories: religious and mundane.种植者'誓言可分为两类:宗教和世俗的。
Religious vows: Some practitioners have vowed to build a temple, practice charity or recite various sutras or mantras a certain number of times, etc. However, they have not completely fulfilled their vows when it is time for them to die. 宗教誓言:一些业界人士誓言要建立一个寺庙,实践的各种慈善团体或背诵经文或咒语的若干倍,等等,但他们并没有完全履行其承诺时,现在是时候了,他们死。 These cultivators should think: reciting the Buddha's name in all earnestness will earn them rebirth in the Pure Land, where they will have ample opportunity to achieve immeasurable merits and virtues.这些种植者应该想想:背诵佛的名字语重心长将获得他们重生的净土,在那里他们将有充分的机会来实现不可估量的功德圆满。 Their present vows to build temples and recite sutras are merely secondary matters.他们目前的承诺,建立寺庙和背诵经文,只是次要问题。 The fact that they may not have fulfilled them should be of no great concern.事实上,他们可能没有履行他们应该没有太大的关注。

Mundane vows: These include family obligations such as caring for sick, aging parents or helpless wives and young children, as well as business debts to be paid or certain other commitments to be fulfilled. Faced with these worries, the practitioners should think: on our deathbed, there is nothing that can be done, whether we worry or not. 平凡的誓言:这些问题包括家庭义务,例如照顾生病,衰老的父母或无依无靠的妻子和年幼子女,以及企业债务支付或某些其他的承诺得到履行。面对这些顾虑,从业人员应该想想:我们的临终前,没有什么可以做,我们是否担心或没有。 It is better to concentrate on Buddha Recitation.这是更好地集中于佛背诵。 Once we are reborn in the Pure Land and Buddhahood is achieved, all vows, wishes and debts can be taken care of, as we will be in a position to rescue everyone, family and foes alike.一旦我们重生的净土和成佛实现,所有的誓言,愿和债务可以得到照顾,因为我们将有能力拯救每一个人,家庭和敌人一样的。

The Questions of King 国王的几个问题 Milinda Sutra contains the following parable: 米邻陀经包含下列寓言:

A minute grain of sand, dropped on the surface of the water, will sink immediately.一分钟一粒沙子,下降的水面,立即将下沉。 On the other hand, a block of stone, however large and heavy, can easily be moved from place to place by boat.另一方面,一块石头,但大型和重型,可以很容易地从一处移动到的地方用船。 The same is true of the Pure Land practitioner.也是如此净土医生。 However light his karma may be, if he is not rescued by Amitabha Buddha, he must revolve in the cycle of Birth and Death.但是鉴于他的气质可以,如果他不在救出阿弥陀佛,他必须围绕这一周期中的出生和死亡。 With the help of Amitabha Buddha, his karma, however heavy, will not prevent his rebirth in the Pure Land.的帮助下,阿弥陀佛,他的气质,但沉重的,不会阻止他的重生净土。
We can see from this passage that thanks to "other-power," the Pure Land method can benefit the practitioner, however heavy his karma may be.我们可以看到从这个通道,由于“其他电源, ”净土方法可有利于医生,但他的气质重可能。 The huge block of stone represents the weight of heavy karma, the boat symbolizes the power of Amitabha Buddha's Vows.巨大的块石代表的重量重业,该船象征着权力的阿弥陀佛的誓言。 Therefore, the cultivator should not think that residual greed, anger and delusion will prevent him from achieving rebirth in the Pure Land.因此,种植不应认为剩余贪婪,愤怒和妄想将阻止他实现重生的净土。 This example should also resolve doubts concerning past heavy karma, as in doubt number one above.这个例子也应该解决疑虑过去重业,如排名第一的上述疑问。
3. 3 。 Despite recitation, Amitabha Buddha may not come, after all.尽管背诵,弥陀佛可能不来,毕竟。
At the time of death, the Pure Land practitioner will see, depending on his virtues, Amitabha Buddha, the Bodhisattvas or the Ocean-Wide Assembly come to welcome him.死亡时,医生净土将看到,这取决于他的美德,弥陀佛,菩萨或在海洋全大会来欢迎他。 Sometimes he may not see anything, but, thanks to the power of his vows and the "gathering in" power of Amitabha Buddha, he will be reborn in the Pure Land all the same.有时,他可能看不到任何东西,但是,由于他的权力誓言和“聚集在”权力的阿弥陀佛,他将获得新生的净土都不尽相同。 The difference lies in his level of cultivation, whether subtle or gross, transcendental or mundane. What is most important at the time of death is to recite the Buddha's name in all earnestness and not worry about anything else.不同之处在于他的种植水平,无论是微妙或粗暴,或世俗的超越。什么是最重要的时候,死亡是朗诵佛的名字语重心长,而无需担心什么。 Any doubts at that time will give rise to obstructions and impediments.任何怀疑,当时将产生阻挠和障碍。
In summary, at the time of death, the practitioner should not be concerned about whether or not he witnesses auspicious signs.概括地说,死亡时,医生不应该关心他是否证人吉祥标志。 He should just concentrate on reciting the Buddha's name in all earnestness until the very end.他应该集中精力背诵佛的名字都非常认真,直到结束。

Overcoming the Narrow Passes克服狭隘的通行证
These "passes" can be described as follows:这些“通行证”可以描述如下:
Slandering the Buddhas because of suffering and disease;诽谤佛像,因为痛苦和疾病;
Binding and chaining oneself to family and friends through love-attachment.具有约束力,并且链接到自己的家人和朋友通过爱附着。
Sincere practitioners who meet with accidents, disease and disaster should reflect that these are sometimes due to virtues accrued through cultivation. Either the heavy karma (which he should have endured) has been commuted to light karma (which he is now enduring), or else, future karma has been transformed into current karma, giving him the opportunity to repay karmic debts before achieving rebirth in the Pure Land.真诚的从业人员谁会见事故,疾病和灾难应反映,这些优点有时由于累积通过种植。要么重业(他应该经历)已被改判为轻业(他现在是持久的) ,否则,未来的缘份已经变成当前的气质,这使他有机会来偿还债务之前业实现重生的净土。 Should he doubt this and speak ill of the Dharma, he would lack faith and understanding, display ingratitude toward the Buddhas and bring evil karma upon himself.如果他怀疑这一点,并谤的佛法,他缺乏诚意和理解,显示忘恩负义的佛像,并将根据自己邪恶气质。
Among the rebirth stories, we find instances where this "bunching and compressing of karma" has allowed cultivators to hasten their rebirth in the Pure Land.在新生的故事,我们发现情况下,这种“群聚和压缩的缘份” ,使种植者以加快其重生的净土。 Therefore, when Pure Land cultivators encounter such instances, they should be aware and understand them thoroughly.因此,当净土种植者遇到这种情况,他们应该知道和了解他们彻底。

Furthermore, this body is illusory and provisional.此外,这个机构是一种假象,是临时性的。 Depending on his merit or bad karma, the practitioner's life will be long or short, happy or filled with hardship.根据他的优点还是坏业,从业者的生活将是长期或短期,幸福或充满艰辛。 He should systematically rely on the Buddhas and firmly believe in the law of cause and effect.他应该有系统地依靠佛像和坚定地相信法律的原因和后果。

When ill or in bad health, the practitioner should direct his thoughts toward Amitabha Buddha exclusively.当生病或在恶劣的健康,医生应直接对他的想法完全弥陀佛。 He should not seek the help of externalist gurus, shamans or healers.他不应该寻求帮助外在权威,巫医或医士。 Nor should he listen to those who do not yet understand the Dharma and revert to a non-vegetarian diet, drink alcoholic beverages, etc. Our bodies are truly full of filth; the sooner we return to the Pure Land, the better.也不应他听那些谁还不了解拉达尔马和恢复到一个非素食,喝含酒精的饮料,等我们的身体确实是充分的脏物;我们越早返回净土,就越好。 It is like casting off a smelly, ragged garment and donning a beautiful, fragrant outfit.它像摆脱一个相当臭的,破烂的服装和穿上美丽的,芬芳的服装。 What is there to worry about?有什么担心?

Concerning the danger of关于危险 love-attachment at the time of death, as indicated earlier, the practitioner should think thus: family members, including parents, brothers, sisters, husbands, wives and children, are temporarily gathered together in this life as a result of previous causes and conditions, such as karmic debts or love and hatred, accumulated from time immemorial.爱附着在死亡时,如前所述,医生应该考虑为:家庭成员,包括父母,兄弟,姐妹,丈夫,妻子和孩子,暂时聚集在此生活,由于以往原因和条件如业债务或爱与恨,积累了从远古时代。 When these causes and conditions come to an end, we all part and go our separate ways.当这些原因和条件已经结束,我们都去参加我们分道扬镳。 If we truly care for them, we should endeavor to be reborn in the Pure Land, so as to be able to save everyone, friend and foe alike. [80] Although we may have attachments to family and friends, when death approaches, there is nothing we can bring along or do, as even our very body disintegrates and returns to dust.如果我们真正关心他们,我们应该努力获得新生的净土,以便能够拯救每一个人,朋友和敌人一样的。 [ 80 ]虽然我们可能有附件的家人和朋友,当死亡的方法,有没有什么可以携同或做,因为即使我们的身体分解和返回灰尘。 If we harbor thoughts of attachment and love, not only will we fail to achieve rebirth in the Pure Land we will not escape the endless cycle of Birth and Death. [81]如果我们思想的附件港和爱,不仅将我们无法实现再生的净土,我们将无法逃避无休止循环的出生和死亡。 [ 81 ]

The practitioner should ponder and clearly recall the Three Doubts and Four Narrow Passes to prepare himself.医生应该考虑和清楚地记得三四个窄怀疑和通行证,准备自杀。 His mind will then be calm and undisturbed at the time of death.他心里就会平静和不受干扰时死亡。
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69 )寻求指导的精神顾问
The Pure Land practitioner should take medicine when he falls ill and his condition is not desperate, but he must persevere in reciting the Buddha's name.净土医生应该吃药,他生病时,他的健康状况没有绝望,但他必须坚持背诵佛的名字。 When his condition is hopeless, he may refuse further medication. A well-known Elder Master, gravely ill, responded with the following gatha, when his disciples sought his approval to send for a physician:当他的条件是毫无希望的,他可能会拒绝进一步的治疗。一个著名的老法师,身患重病,答复如下伽陀,当他的弟子寻求批准派遣的医生:
The Honored Amitabha Buddha阿弥陀佛的荣誉
Is the foremost king of physicians.最重要的是国王的医生。
If we forget this and fail to heed Him,如果我们忘记这一点,并没有听从他,
We are indeed deluded!我们确实蒙骗!
One utterance of the Buddha's name一个话语的佛的名字
Is the wonderful panacea,令人惊喜的灵丹妙药,
If we forget this and fail to take it,如果我们忘记这一点,并没有考虑它,
We are truly and greatly mistaken!我们是真正的,极大地误!
We must remember that when death is impending, the practitioner should let go of everything around him, including his own body and mind, and concentrate singlemindedly on reciting the Buddha's name, earnestly seeking rebirth in the Pure Land.我们必须记住,当即将死亡,医生应该放开他周围的一切,包括他自己的身体和精神,集中singlemindedly关于背诵佛的名字,认真寻求重生的净土。 By so doing, if his life span has come to an end, he will surely achieve rebirth there.通过这样做,如果他的寿命已经结束,他一定能实现重生的。 On the other hand, if his life span is not yet over, even though he seeks rebirth, his condition will improve, thanks to his sincere and steadfast mind (as part of his bad karma will have been dissipated in the process).另一方面,如果他的寿命还没有结束,尽管他力图重生,他的情况将改善,由于他的真诚和坚定的心(这是他坏业将已消失的过程中) 。 Acting otherwise, he will forfeit rebirth in the Pure Land if his lifespan has come to an end (as he was only seeking recovery, not rebirth).代理否则,他将失去重生的净土,如果他的寿命已经结束(因为他只是寻求恢复,没有重生) 。 If his lifespan is not yet over, he will aggravate his illness through worry and fear.如果他的寿命还没有结束,他将通过他的病情加重担心和恐惧。
When they fall gravely ill, some Pure Land practitioners are not encouraged to practice Buddha Recitation, as their family members lack understanding of Buddhism.当他们属于病重,一些净土从业人员不鼓励实践佛朗诵,为他们的家庭成员缺乏了解佛教。 On the other hand, their kin spare no time or effort seeking out all kinds of charlatans and quacks.另一方面,他们的亲属不遗余力的时间或努力寻求各种骗子和quacks 。 Some families even go to such lengths as making offerings to various deities in the hope of obtaining a quick cure.有些家庭甚至到这种长度为决策提供各种神灵,希望能获得快速治愈。 Thus, the patient not only does not receive the benefit of "supportive recitation," his mind is divided and disturbed.因此,患者不但没有得到好处“支持朗诵, ”他心里划分和不安。 He cannot, therefore, be reborn in the Pure Land.他不能,因此,获得新生的净土。 The entire process is sometimes motivated by a sense of filial obligation or the desire for a good name, aimed at neighbors and friends.整个过程有时是出于一种孝道义务或渴望有一个良好的名称,目的是邻居和朋友。 Little do they know that the Buddhas and sages are not deceived, and that a filial, sincere mind does not depend on external factors!几乎没有做他们知道,佛像和先贤不欺骗,而且孝顺,真诚的心并不依赖于外部因素! Such behavior only makes the wise smile in pity.这种行为不仅使明智的微笑可惜。

When the patient is gravely ill but still conscious, his close family members should invite good spiritual advisors to preach the Dharma and enlighten him.当病人身患重病,但仍然清醒,他关系密切的家庭成员应邀请良好的精神顾问,宣扬佛法,并开导他。 If no monk or nun can be found, a knowledgeable lay person should be invited over to comfort the patient and preach the Dharma to him.如果没有和尚或尼姑可以发现,一个人的知识奠定了应邀请安慰病人和宣扬拉达尔马他。 The spiritual advisor should remind and enjoin the patient's relatives to be compassionate and ensure that everything is conducted according to the Way, so that the patient may enjoy the benefit of rebirth in the Pure Land.精神顾问应提醒和叮嘱病人的亲属要有同情心,并确保一切都进行的方式显示,这样,病人可享有的利益,重生净土。

In general, the spiritual advisor should follow the guidelines set out below.一般情况下,精神顾问应遵循下列准则。

Remind the patient of the sufferings of the Saha World and the joys of the Pure Land, so that he may develop a mind of devotion and attraction to the Pure Land.提醒患者的痛苦萨哈世界和愉快的净土,所以他可能会制定一个铭记的献身精神和吸引力的净土。 The good advisor should also enumerate and praise the patient's good deeds, merits and virtues in cultivation.良好的顾问也应该列举和赞扬病人的善行,功德圆满的种植。 This will make him happy and free of doubts, certain that when the time comes to die, he will, thanks to his good deeds, be reborn in the Pure Land.这将使他的幸福和自由的疑虑,确信,在时机成熟时死了,他会,感谢他的善行,获得新生的净土。
If the patient has any doubts, the advisor should, depending on the circumstances, explain the Three Points of Doubt and the Four Narrow Passes discussed earlier.如果病人有任何疑问,该顾问应视情况而定,解释的三点疑问和四个窄通过前面讨论。 A critical detail to bear in mind here: the dying person should be reminded to eliminate all regret over wealth and property, as well as attachment to close family and relatives.一个关键的细节,以铭记浏览:濒临死亡的人应提醒消除所有的遗憾,财富和财产,以及附件密切的家庭和亲属。

If the patient has a will, so much the better, but if not, the advisor should counsel against all inquiries in this regard.如果病人有一个会,那就更好了,但如果没有,顾问律师应当对所有的询问这方面的工作。 He should also advise everyone to refrain from useless chitchat that could rekindle the patient's love-attachment to the world, which is detrimental to rebirth in the Pure Land.他还应该提醒大家,不要无用闲谈可能重燃病人的爱,依恋的世界,这是不利于新生的净土。

When relatives and friends come to visit, they should be discouraged from standing before the patient, inquiring about his health in a sad, piteous way.当亲人和朋友前来参观,他们应阻止站在病人,询问他的健康状况在一个可悲的,可怜的方式。 If they come out of true concern, they should merely stand on the side, reciting the Buddha's name aloud for a moment.如果他们真正关心的,他们应该只是站在一边,背诵佛的名字大声地想了一会儿。 If, lacking understanding of the Dharma, the visitors act conventionally [crying, etc.], they are in effect pushing the dying person into the ocean of suffering -- a most regrettable occurrence indeed!如果缺乏理解拉达尔马,访客行为常规[哭等] ,他们实际上是把死去的人到大洋的痛苦-一个最令人遗憾的事件真的!


The patient should be counselled to practice charity and give away his personal effects to the needy.患者应咨询实践慈善和放弃他个人的影响有需要的人士。 Or, better still, in accordance with the Ksitigarbha (Earth Store Bodhisattva) Sutra, he should use the proceeds from the sale of his personal possessions to purchase Buddhist images or sutras for free distribution. [82] All this helps the patient increase his stock of merits and eliminate bad karma, thus facilitating rebirth in the Pure Land.或者更好的是,根据Ksitigarbha (地球店铺萨)佛经,他应该使用的收益,出售他的个人财产购买佛像或经文免费分发的。 [ 82 ]所有这一切都有助于增加患者的股票优点和消除不良业,从而促进新生的净土。

The good advisor should keep these general guidelines in mind, but be ready to improvise according to the situation.良好的顾问应保持这些一般准则铭记,但随时准备即兴根据情况。
70) Conducting "Supportive Recitation" 70 )开展“支持背诵”
Family members and relatives of a dying patient should remain calm, without weeping or lamenting, from the time he becomes gravely ill until his last moments.家人和亲戚一个垂死病人应保持冷静,没有哭泣,或感叹,从他成为病重直到生命的最后时刻。 Some people, while not crying, still show sorrow and emotion on their faces.有些人虽然没有哭,仍然表现出悲伤和情绪的表情。 This, too, should be avoided, because, at this juncture, the dying person has reached the crossroads which separate the living from the dead, and the mundane from the transcendental.这也应该避免,因为在这一时刻,死亡的人已经达到了十字路口单独生活从死,和世俗的超越。 The critical importance and danger of this moment can be compared to standing under a sword -- his fate is determined by a hair's breadth! [83]的极端重要性和危险的时刻能够站在比较之下剑-他的命运取决于头发的宽度! [ 83 ]
At this time, the most important thing is to practice supportive recitation.在这个时候,最重要的是实践支持背诵。 Even though a person may have set his mind on rebirth in the Pure Land, if family members weep and lament, thus arousing deep-seated feelings of虽然一个人可能已经把心神放在重生的净土,如果家庭成员的哭泣和叹息,从而引起了深层次的感情 love-attachment, he will certainly sink into the cycle of Birth and Death, wasting all his efforts in cultivation!爱附着,他一定会陷入循环的出生,死亡,浪费他的所有努力,种植!

When a patient on the verge of death wishes to bathe, dress in different garments, or change his position or sleeping quarters, we may comply, while exercising caution and acting in a gentle, careful manner at all times. If the patient refuses, or cannot give his consent because he has become mute, we certainly should not go against his wishes.当病人临终愿望洗澡,穿着不同的服装,或改变自己的立场或寝室,我们可以遵守,而行使行事谨慎和温和,谨慎的方式在任何时候。如果病人拒绝,或不能给他的同意,因为他已成为静音,我们当然不应该对他的愿望。 This is because the patient on the verge of death is generally in great physical pain.这是因为病人临终一般在巨大的身体痛苦。 If he is forced to move, bathe or change clothing, he may experience even greater pain.如果他是被迫迁移,洗澡或变更衣服,他可能会遇到更大的痛苦。 There are numerous cases of cultivators who had sought rebirth in the Pure Land but failed to achieve this goal because their relatives moved them around, disturbing them and destroying their right thought.有许多案件耕种谁寻求重生的净土,但未能实现这一目标,因为他们的亲属把他们周围,令人不安,并摧毁他们的权利思想。 This unfortunate development occurs very often.这种不幸的发展往往会发生。

There are also cases of individuals who might have achieved rebirth in the higher realms.还有谁的个人案件可能已经取得重生的更高境界。 However, out of ignorance, others made them suffer physically (by rearranging the positions of their hands and feet, for instance), making them irritated and angry.然而,出于无知,使他们遭受他人身体(通过重新安排岗位的手和脚,例如) ,使他们恼火和愤怒。 Because of this one thought of anger, they immediately sank into the evil realms.由于这种思想的一个愤怒,他们就立即陷入了邪恶的境界。 As an extreme example, King Ajatasatru [84] had earned numerous merits and blessings through cultivation.作为一个极端的例子,国王Ajatasatru [ 84 ]赢得了众多的优点和祝福通过种植。 However, at the time of death, one of his attendants dozed off and inadvertently dropped a paper fan onto the king's face.然而,在死亡时,他的一名服务员打瞌睡和无意中下降纸扇上国王的脸。 He became so furious that he expired on the spot -- to be reborn, it is said, as a python!他变得非常愤怒,他在现场过期-以获得新生,这是说,作为一个蟒蛇! This example should serve as a warning to us all.这个例子应该成为我们大家的警告。

At the time of death, the cultivator himself should either lie down or sit up, according to what comes naturally, without forcing himself. If he feels weak and can only lie down, forcing himself to sit up, for appearances' sake, is dangerous and should be discouraged.死亡时,应在耕耘自己也躺下或坐起来,根据是什么,自然,不强迫自己。如果他觉得虚弱,只能躺下,强迫自己坐起来,为表现'酒,是危险的并应劝阻。 Likewise, even though, according to Pure Land tradition, he should lie on his right side facing west, if, because of pain, he can only lie on his back or on his left side facing east, he should act naturally and not force himself.同样,即使按照传统净土,他应该属于他的右侧面对西方,如果是因为疼痛,他只能趴在他的背部或身体左侧面对东,他应该采取行动,而不是自然力量自己。 The patient and his family should understand all this and act accordingly.病人和他的家人应该明白这一切,并采取相应的行动。

Supportive recitation by family members or Dharma friends is most necessary when a patient is on the verge of death.支持朗诵由家庭成员或拉达尔马的朋友最需要时,病人是,濒临死亡边缘。 This is because, at that time, he is weak in body and mind and no longer master of himself.这是因为,在那个时候,他是软弱的身体和心灵,不再船长本人。 In such trying circumstances, not only is it difficult for those who have not cultivated in daily life to focus on Amitabha Buddha, even individuals who have regularly recited the Buddha's name may find it difficult to do so in all earnestness -- unless there is supportive recitation. [85]在这种艰难的情况下,不仅难以为那些谁没有培养在日常生活中把重点放在阿弥陀佛,甚至个人谁经常背诵佛的名字可能很难这样做,认认真真-除非有支持背诵。 [ 85 ]

Such recitation should closely follow the guidelines set out below.这种背诵应严格按照下列准则。

Respectfully place a standing Amitabha Buddha statue in front of the patient, so that he can see it clearly.恭敬地一个常设阿弥陀佛佛像前的病人,这样他可以看到很清楚。 Place some fresh flowers in a vase and burn light incense with a soft fragrance.地方一些鲜花在花瓶和烧伤上香用柔软的香水。 This will help the patient develop right thought.这将有助于病人发展权思想。 A reminder: the incense should not be overpowering, to avoid choking the patient and everyone around.阿提醒:香不应压倒性,以避免窒息病人,每个人周围。
Those who come to practice supportive recitation should take turns ... It should be remembered that the patient, in his weakened state, requires a lot of fresh air to breathe.这些做法谁来支持朗诵应轮流...应该记住,病人在他的削弱国家,需要大量的新鲜空气呼吸。 If too many persons come and go or participate in the recitation session, the patient may have difficulty breathing and become agitated, resulting in more harm than benefit.如果太多的人来来去去,或参加朗诵会,病人可能会呼吸困难,并成为激动,从而导致更多的伤害大于好处。 Therefore, participants should consult their watches and silently take turns reciting, so that recitation can continue uninterrupted.因此,与会者应请教他们的手表,默默地轮流背诵,使背诵能够不间断地继续下去。 They should not call to one another aloud.他们不应该要求一个大声。 Each session should last about an hour.每届会议应持续大约一个小时。

According to Elder Master Yin Kuang, the short recitation form (Amitabha Buddha) should be used, so that the patient can easily register the name in his Alaya consciousness, at a time when both his mind and body are very weak.根据老年人主殷枯昂,简短的朗诵形式(弥陀佛)应使用,使病人可以很容易地注册的名字在他的Alaya意识,在这个时候他的身体和精神都非常薄弱。 However, according to another Elder Master, we should ask the patient and use the form he prefers (short or long), to conform to his everyday practice.然而,根据另一种老年硕士,我们应该问的耐心和使用的形式,他喜欢(短期或长期) ,以符合他的日常工作。 In this way, the patient can silently recite along with the supportive recitation party.这样一来,病人可以默默地背诵随着党的支持背诵。 To go counter to his likes and habits may destroy his right thought and create an offense on our part.去对付他喜欢和习惯可能毁掉他的思想和创造进攻我们的一部分。 Furthermore, we should not practice supportive recitation in too loud a voice, as we will expend too much energy and be unable to keep on for very long.此外,我们不应该支持的做法在太大声朗诵的声音,因为我们将花费太多的精力和无法持续很长时间。 On the other hand, neither should we recite in too low a voice, lest the patient, in his weakened state, be unable to register the words.另一方面,我们也不应背诵的声音太低,以免病人,在他的削弱国家,是无法注册的话。

Generally speaking, recitation should not be too loud or too low, too slow or too fast.一般而言,背诵不应过于响亮或太低,速度太慢或太快。 Each utterance should be clear and distinct so that it can pass through the ear and penetrate deep into the patient's Alaya consciousness. One caveat: if the patient is too weak [or is in a coma], he will not be able to hear "external" recitation.每个话语应该清楚和明确的,以便它能够通过耳朵和深入病人的Alaya意识。一个警告:如果病人是太弱[或处于昏迷状态] ,他将无法听到“外部“背诵。 In such a case, we should recite into the patient's ear. [86] This helps the patient keep his mind clear and steady.在这种情况下,我们应该背诵到病人的耳朵。 [ 86 ]这可以帮助病人保持他心里明确和稳定。

With regard to percussion instruments, it is generally better to use the small hand bell, instead of the wooden fish gong with its bass tone. The hand bell, with its clear, limpid sound, can help the patient develop a pure and calm mind.关于打击乐器,一般最好使用小手贝尔,而不是木鱼功其低音音调。手贝尔,其明确的,清澈无害,可以帮助病人建立一个纯粹的和冷静的头脑。 However, this may not apply in all cases.然而,这可能并不适用于所有情况。 For instance, an Elder Master once taught, "It is best to recite the Buddha's name by itself without musical accompaniment, but since each person's preferences are different, it is better to ask the patient in advance. If some details do not suit him, we should adapt to the circumstances and not be inflexible."例如,长老法师讲授一次, “这是最好的朗诵佛的名字本身没有音乐伴奏,但由于每个人的喜好是不同的,最好是要求病人提前。如果一些细节不适合他,我们要适应这种情况下,而不是僵硬的。 “

The above are some pointers to keep in mind with regard to supportive recitation.以上是一些指针牢记关于支持背诵。
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只看该作者 615 发表于: 2009-03-15
71 )在死亡和埋葬
When a person has just died, the most important thing is not to rush to move him.当一个人已经死了,最重要的是不要急于把他转移。 Even if his body is soiled with excrement and urine, we should not hasten to clean it.即使他的身体是沾了粪便和尿液,我们不应该赶紧来清洁它。 We should wait about eight hours -- or a minimum of three hours -- before cleaning the body and changing its clothes.我们应该等待大约8个小时-或至少三个小时-清洗前的身体和改变其衣服。 Relatives should not weep and wail immediately before and after the actual death. Doing so is not only useless, it can be harmful, as this can cause the deceased to develop thoughts of attachment, which may prevent him from achieving liberation.亲属不应该哭泣和哀号之前和之后的实际死亡。这样做不仅是无用的,它可能是有害的,因为这可能会导致死者发展思想的附件,这可能阻止他争取解放。 To be of true benefit to the patient, we should concentrate on reciting the Buddha's name in all earnestness, without crying until at least eight hours have passed.要真正造福于病人,我们应该集中精力背诵佛的名字语重心长,没有哭,直到至少8个小时已经过去了。 Why is this necessary?这是为什么有必要吗? It is because although the patient has stopped breathing, his Alaya consciousness has not yet left his body. [87] If, during this period, we move the body, clean it, change its clothes, or weep and lament, the deceased may still experience feelings of pain, sadness, anger or self-pity, and descend upon the Evil Paths.这是因为,虽然病人已停止了呼吸,他的Alaya意识还没有离开他的身体。 [ 87 ]如果在此期间,我们的身体,清洁它,改变它的衣服,或哭泣和叹息,死者可能仍经验感受的痛苦,悲伤,愤怒或自我怜悯,并降落后,邪恶的道路。 This is a crucial point -- a critical one -- that relatives should note and remember well. [88]这是一个关键的时刻-一个关键问题-即亲属应注意和牢记。 [ 88 ]
The practice of touching the body of the deceased to locate the last warm spot and deduce his place of rebirth is grounded in the sutras and commentaries. [89]感人的实践死者找到最后一场热身场和推断他的新生,主要是在经典和评注。 [ 89 ]

However, we should not be inflexible.然而,我们不应僵化。 If the patient had sincere, earnest faith and vows in normal times and clearly exhibits right thought at the time of death, this is sufficient evidence of rebirth in the Pure Land. Some persons who are not careful keep "feeling" the body, touching one spot after another, disturbing the deceased.如果病人的真诚,真诚的信仰和誓言在正常时期的权利,并明确展品思想死亡时,这是足够的证据证明重生净土。有些人谁不小心让“情”的身体,触摸一个现场之后,令人不安的死者。 This can cause great harm.这会造成巨大的伤害。

After the patient has expired, the persons who came to recite the Buddha's name should continue doing so for another three hours.之后,病人已过期,谁的人来读佛的名字应该继续这样做的另一个三小时。 After that, the body should be left alone, free of all disturbances, for another five hours (or a total of eight hours), at which time it can be bathed and given a change of clothing.在此之后,该机构应由独立,不受任何干扰,另外5个小时(或一共有8个小时) ,到时可以沐浴,并改变了服装。 If, during the entire eight-hour period.如果在整个8小时内。 someone, or a group of persons, can remain near the deceased reciting the Buddha's name, so much the better.某人或某一群人,可以留在死者背诵佛的名字,那就更好了。 Except for recitation, nothing should be done. A reminder and caveat: during this period, the "deceased" may still have consciousness and feelings.除了背诵,没有什么应该做的事。甲提醒和告诫:在此期间, “死者”可能仍然有意识和情感。

After the eight-hour period, if the limbs have grown stiff and cannot move, we should put a towel soaked in hot water around the joints.在8小时内,如果四肢变得僵硬,不能移动,我们应该把毛巾浸泡在热水关节周围。 After a while, the body can be repositioned.过了一会儿,身体可定位。

Funeral arrangements should be kept simple, not accompanied by superfluous ceremonies occasioning unnecessary expenses. Another caveat: only vegetarian food should be served.丧事应保持简单,没有多余的陪同仪式引致不必要的开支。另一种解释:只有素食应送达。 No non-vegetarian food should be provided as offerings or to entertain guests -- for to take life is to sadden the departed with more karmic obstructions and "heavy baggage," making his liberation that much more difficult.没有非素食应该提供的产品或招待客人-采取的是生命的离去难过更多业障碍物和“沉重的行李, ”他解放困难得多。 Even if he has already been reborn in the Pure Land, his grade of rebirth may be lowered as a result. [90]即使他已经重生的净土,他的年级新生可以降低了。 [ 90 ]

Some time ago, this author, along with other monks and nuns, attended an elaborate funeral for the stepmother of one of his friends, a high-ranking Master in Long An province, southern Vietnam.前一段时间,笔者与其他僧侣和尼姑,出席了详细的继母的葬礼他的一个朋友,一个高级硕士龙安省,越南南部。 Throughout the funeral, only vegetarian food was served.整个葬礼,只有素食已送达。 After congratulating his friend, the author inquired about this and was told, "the serving of vegetarian food is due partly to my recommendation; however, the major impetus was an event which took place not long ago in a nearby village:在祝贺他的朋友,笔者询问了这一点,被告知, “服务的素食部分是由于我的建议,但主要动力是一个事件发生前不久在附近的一个村:

"After a prosperous elder had passed away, his son ordered a huge quantity of livestock slaughtered to feed relatives and friends for several days. (In his lifetime, the elder, a good-natured, benevolent man who practiced Buddha Recitation and was vegetarian several days a month, had had many friends and associates.) The very evening after the funeral, his eldest grandson suddenly had a fit in front of everyone. His face all red, he suddenly jumped onto the wooden plank bed in the living room, sat squarely upon it, and slapped his hand against a nearby desk. Calling his father by his given name, he scolded him loudly: 'Right up until my death , I practiced charity and accumulated merits; without any heavy transgressions, I should have been reborn wealthy and into a good family. Instead, because of you and the heavy karma of killing you created on my behalf, I, as your father , am now confined and forced to look after a herd of cows, as well as pigs, chickens and ducks. I have to run back and forth barefoot through mud and thorns. My sufferings are truly beyond description!"' “在一个繁荣的老人已经去世,他的儿子订购了大量的牲畜屠宰养活亲人和朋友了好几天。 (一生中,老,一个善良的,善良的人练习佛谁是素食主义者背诵和几个天一个月,已经有许多朋友和同事。 )当晚的葬礼后,他的长孙突然有一个适合在大家面前。他的脸上都红,他突然跳上木板床在客厅,周六正视它,并打他的手对附近的一个台。呼唤他的父亲,他的名字,他大声骂他: '直到我死 ,我的慈善实践和积累的优点;没有任何重型越轨,我已经获得新生富裕和成一个良好的家庭。相反,因为你和沉重业杀害您创建我的名义,我作为你的父亲 ,我现在封闭和被迫照看一群奶牛,以及猪,鸡和鸭子。我已经运行来回赤脚通过泥浆和荆棘。我的痛苦是真正难以形容! “

After recounting the story, the Master smiled and said, "This event, which occurred only a few months ago, is known to the entire village and is believed and dreaded by my relatives. For precisely this reason, when I suggested vegetarian food, the idea was immediately accepted."在叙述的故事,总笑着说: “这一事件,这起事件发生仅仅几个月前,是已知的整个村庄,据说是和可怕的我的亲戚。正是这个原因,当我建议素食的想法是立即接受。 “

The Ksitigarbha Sutra [ch.该Ksitigarbha经 [总。 VII] goes into detail about the harm associated with slaughtering animals to serve guests at funerals.七]进入详细损害与屠宰动物服务客人在葬礼上。 Buddhist followers should take heed and bear this in mind. [91]佛教信徒应该注意和牢记这一点。 [ 91 ]

When performing follow-up good deeds on behalf of the deceased, we should dedicate the merit and virtue to all sentient beings in the Dharma Realm. [92] In this way, these merits and virtues will be multiplied many times over and so will the benefits accrued to the deceased. [93]在进行后续好人好事代表死者,我们应该奉献的优点和美德,以众生的拉达尔马境界。 [ 92 ]这样,这些优点和美德将有数倍的提高,因此会益处死者。 [ 93 ]

These preparations for the time of death have been taken from the teachings of Elder Masters of the past.这些准备工作的死亡时间已经采取了从大师的教诲长者过去。 The last moments of life are the most crucial ones.的最后时刻的生命是最关键的。 If the "provisions for rebirth" are not ready and adequate, the patient cannot avoid extreme fright and bewilderment. At that time, too late to seek help and faced with the simultaneous appearance of all kinds of bad karma accumulated over countless lifetimes, how can he achieve liberation?如果“规定,新生”不准备和足够的,病人不能避免极端的恐惧和困惑。在那个时候,为时已晚,以寻求帮助和面临的同时出现的各种不良业积累了无数的寿命,如何能他实现解放?

Therefore, while we may rely on others for support and assistance at the time of death, we ourselves should strive to cultivate during normal times.因此,尽管我们可以依靠他人的支持和援助死亡时,我们自己应努力培养在平时。 Only then will we feel free and at peace.只有到那时,我们感到自由和和平。

I beg you all, fellow Pure Land practitioners, to take heed and be prepared, so that we may all be reborn in the ocean-wide Lotus Assembly!我求你所有,研究员净土从业人员,采取听取和准备,这样我们就可以在所有可再生的海洋全莲花大会!

72) Success and Failure in Supportive Recitation 72 )成功与失败的支持背诵
1. 1 。 Story of LCL故事拼箱
The layman LCL was a legislator and an official early in life.外行人拼箱是立法者和官方早期的生活。 As he had affinities with Buddhism, he contributed to such good works as restoring a local temple, donating land to it and inviting an Elder Master to head it.正如他与佛教的密切关系,他的贡献,以这样的好作品作为恢复当地的寺庙,捐赠土地给它,并邀请长老法师,领导它。 He was also diligent in raising funds to build a statue of the Bodhisattva Avalokitesvara, which was about one hundred feet high.他还勤于筹集资金建立一个雕像的观世音菩萨,这是关于100英尺高。

In 1933 he took refuge with the Triple Jewel under the Patriarch Yin Kuang.在1933年,他逃到了三下宝石主教殷哭昂。 He resolved to be a vegetarian six days a month and took up the practice of Buddha Recitation.他决心成为一个素食主义者六天一个月了这一做法,佛背诵。 In the years that followed, however, because of his heavy schedule, his practice, while sincere, was irregular.此后的几年中,然而,由于公务繁忙,他的做法,而真诚的,是违规行为。

In 1938, he fell gravely ill. 1938年,他身患重病的下跌。 As time went by and his condition did not improve, he made large donations to worthwhile activities, in the hope of expunging some of his bad karma.随着时间的推移和他的状况没有改善,他捐赠了大量有价值的活动,希望expunging他的一些坏缘份。 He also became a full time vegetarian. The following year, as his illness took a turn for the worse, his wife and sons, realizing the importance of the last moments, hurriedly invited monks from the local temple to recite the Buddha's name at his bedside.他还成为全职素食。次年,作为了他的病情出现恶化,他的妻子和儿子,实现的重要性,最后时刻,急忙请和尚从当地寺庙朗诵佛的名字在他的床边。

On the 19th of January of that year, LCL, sensing that his end was near, asked to be taken out to the courtyard to breathe fresh air.在1月19日的这一年里,拼箱,遥感,他接近年底,要求采取了庭院呼吸新鲜空气。 After speaking to his brothers and sisters, he requested his son to kneel down to hear his will.讲话后,他的兄弟姐妹,他要求他的儿子下跪,听取他的意志。 As he was speaking, LCL's countenance suddenly changed.正如他说,拼箱的面容突然改变。 Seeing this, his wife and son helped him back into the house and placed a statue of a standing Amitabha Buddha before him. [94] They then began to recite aloud, together with the monks.看到这个,他的妻子和儿子帮助他回到家里和雕像放置一个常设阿弥陀佛在他面前。 [ 94 ]然后,他们开始背诵朗读,连同僧侣。 For several months, LCL's left arm had been paralyzed, but when he saw the statue, he managed to regain the use of his arm.几个月来,拼箱的左臂瘫痪了,但是当他看到雕像,他设法重新使用他的手臂。 With palms joined, he began to recite the Buddha's name, his face radiant and beaming with joy.随着加入手掌,他开始读佛的名字,他的脸上喜气洋洋的辐射和喜悦。 At that moment, he seemed to have forgotten all pain and suffering, as he recited along with the others for a while, before dying peacefully, at the age of sixty-one.在那一刻,他似乎忘记了一切痛苦和折磨,因为他背诵连同其他一段时间,在死前和平岁的61 。

The layman LCL had practiced Buddha Recitation sincerely during the last part of his life.外行人拼箱练习佛背诵了真诚,在过去的一部分,他的生命。 At his deathbed, thanks to supportive recitation, a number of auspicious signs appeared.在他弥留之际,感谢支持朗诵,一些吉祥的迹象出现。 These included stable faculties, right thought and a peaceful death, as though in samadhi.这些措施包括稳定系,权思想和一个和平的死亡,仿佛在三摩地。 We can therefore deduce that he certainly achieved rebirth in the Pure Land.因此,我们可以推断,他肯定取得重生净土。

While the layman's rebirth was due to his maturing good roots, it was also helped by the supportive recitation he received when on his deathbed. Thus, Pure Land practitioners should recognize the particular importance and urgency of supportive recitation just before death.虽然外行的重生是由于他的成熟良好的根基,也有人帮助背诵他的支持时,收到他的临终。因此,净土从业人员应该认识到的特殊重要性和紧迫性,支持背诵前死亡。

2. 2 。 Story of DH卫生署的故事

The laywoman DH was the wife of a certain man in the city of Yangchow. As she could not bear children, her husband took a concubine, which made it difficult for her to remain in the conjugal home.卫生署是在laywoman的妻子在某男子扬州市。正如她不能生孩子,她的丈夫了妾,这使她难以继续留在婚姻家庭。 Therefore, she went to live with her stepmother, another lay Buddhist, who loved her as her own daughter.因此,她到她的继母生活在一起,另一居士,谁爱她,她自己的女儿。 They supported and relied on one another, and two years passed as though they were but one day.他们支持并依赖于一个,两年过去了,好像他们只是一天。

The laywoman DH was a vegetarian who earnestly practiced Buddha Recitation day and night.卫生署的laywoman是一个素食主义者谁认真实践佛背诵白天和黑夜。 She and her stepmother realized that they had scant merits and few good conditions in this life, and no one else to rely on in case of need, as their relatives were dead or far away.她和她的继母认识到,他们的优点和不足几个良好的条件在此生活,没有人可依靠的案件的需要,为他们的亲人已经死亡或远。 They therefore wholeheartedly helped one another, as Dharma friends along the Way.因此,他们全心全意地帮助对方,因为拉达尔马朋友前进的道路上。 From the point of view of faith and daily cultivation, DH far surpassed LCL of our previous story.从的角度来看,信仰和每日种植,卫生署远远超过我们先前的拼箱的故事。 Unfortunately, however, because of heavy residual karma and unfavorable conditions, she always met with adverse circumstances and her mind was never at peace.然而不幸的是,由于重残业和不利条件,她总是会见了不利的情况下和她的心从来没有和平。

In 1938, sensing that a major upheaval was impending, mother and daughter immediately left Hong Kong, where they had been staying, to seek refuge back on the mainland. 1938年,遥感,一个迫在眉睫的重大动乱的是,母亲和女儿立即离开香港,在那里住了,寻求避难回到大陆。 At that time, the cost of living was skyrocketing. Renting a place to live was difficult, while staying in hotels for any length of time was both costly and inconvenient.在那个时候,生活费用的上升。租房生活的地方是困难的,而留在酒店的任何时间是昂贵和不便。 Fortunately, a local abbot took pity on the women and set aside a small area of his temple for them and three other refugees.幸运的是,当地的住持了可怜的妇女和拨出一小部分,他寺庙为他们和其他三名难民。

Around March of the following year, DH suddenly contracted typhoid fever. The illness lasted for over a month, with no signs of recovery.在3月的一年后,卫生署突然收缩伤寒。疾病持续了一个月,没有任何复苏的迹象。 At that time, the temple was very busy and space was at a premium.当时,寺庙是非常繁忙和空间上的溢价。 If she were to die there, it would cause a great deal of inconvenience.如果她没有死,这将导致大量的不便。 Therefore, with great reluctance, her stepmother decided to bring her to the local hospital.因此,十分勉强,她的继母决定带她到当地医院。

The hospital followed Western medical practice, making it difficult to engage in supportive recitation freely and in an appropriate manner. On the 18th of August, after two or three days in the hospital, with no one practicing supportive recitation at her bedside and in a confused state of mind, the laywoman DH died.医院遵循西方的医疗实践,因此很难进行支持背诵自由和以适当的方式。在8月18日,在两三天后在医院里,没有人练支持背诵她床边和混乱精神状态的laywoman卫生署死亡。 She was fifty-one years of age at the time.她五十一年时年龄。

We can see that the laywoman DH was truly a woman of faith, who had practiced in earnest.我们可以看到, laywoman卫生署确实是一个女人的信仰,谁曾认真练习。 If, at the time of death, she had had the benefit of adequate supportive recitation, auspicious signs of rebirth in the Pure Land should have appeared, no fewer than in the case of LCL.如果在死亡时,她有足够的利益支持朗诵,吉祥的迹象重生净土应该出现,不下的情况下柜。 Such was not, unfortunately, the case.如没有,遗憾的是,如此。 Because of adverse circumstances, she died in a coma, unattended by Dharma friends.由于不利的情况下,她死在处于昏迷状态,无人值守的拉达尔马朋友。 She probably did not achieve rebirth in the Pure Land, but merely managed to sow the seeds of Enlightenment for future lives.她可能没有实现复兴的净土,只是设法播种未来生活的启示。 What happened to her was regrettable, but demonstrates that supportive recitation at the time of death is truly of crucial importance.发生了什么事,她很遗憾,但表明,支持朗诵时的死亡确实是至关重要的。

3. 3 。 Story of DLH故事限

The layman DLH was from a poor merchant family Well-mannered and courteous, he had a good grasp of worldly affairs.外行人限是从一个贫穷的商人家庭以及彬彬有礼和礼貌,他把握好世俗事务。 In 1922, following the example of a friend, he took refuge with the Triple Jewel, and along with others, vowed to develop the Bodhi Mind, to rescue himself and others. 1922年,以下的例子,一个朋友,他避难的三重宝石,并与其他国家一样,发誓要发展菩提心,挽救自己和他人。

A few years later, because of a serious illness, he abandoned vegetarianism and began to drift away from his Buddhist friends.几年后,由于严重的疾病,他放弃了素食,并开始漂离他的佛教朋友。 In July of that year, his illness grew more severe, and everyone feared the worst.今年7月的这一年,他的病情越来越严重,大家都担心最坏的打算。 Realizing that his end was near, DLH sincerely repented his past transgressions, let go of everything and concentrated all his time and effort on Buddha Recitation.认识到自己的年终接近,限真诚忏悔自己过去的越轨,放开一切,集中所有的时间和精力,佛背诵。 Fellow cultivators, fearing that his practice was still shallow, were continuously at his bedside.研究员种植者,他们担心,他的做法仍浅,不断在他的床边。

Supportive recitation itself began on the 12th of July.支持背诵本身开始对7月12日。 Three days later, the layman DLH suddenly experienced a surge of strength, feeling fresh and well.三天后,外行人限突然激增的力量,感觉新鲜,以及。 On the 17th, he told everyone that in a dream, he had seen an aura of light as bright as five or six electric bulbs. 17日,他告诉大家,在梦中,他看到一个光环的光亮度,其亮度为五个或六个电灯泡。 That evening, his complexion appeared to be normal.那天晚上,他的肤色似乎是正常的。 His fellow cultivators continued their recitation until the wee hours and were preparing to leave, when DLH suddenly said, "I have not yet reached the Pure Land. Please continue reciting all day."他的同胞种植者继续背诵,直到凌晨,并准备离开时,限突然说: “我还没有达到净土。请继续背诵了一整天。 ”

The group gladly complied, and recitation went on, with DLH mostly remaining silent.本集团乐意遵守,并背诵了,并限大多保持沉默。 He was smiling calmly, his face radiant, as though he had received some news that was good beyond expectation.他微笑着冷静,他的脸上容光焕发,仿佛他收到了一些好消息,是超出预期。 This continued for some time, until he became still and immobile, his gaze fixed on the standing Amitabha statue facing him.这种情况持续了一段时间,直到他成为仍然不动,他盯着常设阿弥陀佛塑像面对他。 His eyes then began to cloud over and his breathing subsided.他的眼睛然后开始阴影和他的呼吸平息。 He passed away at five o'clock that morning.他去世了,这天早上5点钟。

The cultivators took turns reciting, interspersing recitation with words of encouragement and exhortation, until his body was completely cold.种植者轮流背诵,朗诵的访谈中所说的鼓励和鞭策,直到他的身体完全是冷战。 His next of kin had been warned not to weep or wail. At ten am, one of the practitioners touched DLH's body and discovered that it was cold all over except for the crown, which was as hot as boiling water.他的亲属已被警告不要哭泣或哀泣。晚上十时,一名医生感动限的尸体,并发现这是冷战各地除冠,这是热的开水。

The sutras contain a stanza:经文包含的诗:

The crown stands for sainthood, the eyes rebirth in a celestial realm,官方主张圣人,眼睛再生领域中的一个天体,
The heart indicates the human realm, the belly stands for the ghostly,心脏显示,人类的境界,腹部主张幽灵,
The knees are tantamount to animality, the soles of the feet stand for the hells. [95]膝盖相当于动物,脚底主张地狱。 [ 95 ]
When the cultivator's body is completely cold except for the crown, that person has been reborn in the realm of the saints, or of the Buddhas.当种植的身体完全是冷战除了冠,此人已被重生领域中的圣人,或佛像。 When his eyes are the last to remain warm, he has been reborn in the celestial realms; warmth in the area of the heart means rebirth among human beings. If the abdominal area retains warmth after the body has grown cold, he has been reborn among hungry ghosts.当他的眼睛是去年保持温暖,他已经脱胎换骨的天体领域;在该地区温暖的心是指人与人之间的重生。如果腹部保持温暖后的身体又长冷,他一直重生之间饿鬼。 The knees represent rebirth among animals, while the soles of the feet indicate the hellish realms.膝盖代表新生动物中,而脚底表明地狱般境界。 Thus, the last warm spot represents the place where the consciousness of the deceased escaped the mortal body. [96]因此,最后一场热身现场代表的地方意识死者躲过了致命的机构。 [ 96 ]
The fact that DLH's crown was the last warm spot shows that he achieved rebirth in the Pure Land -- his very goal in the last years of his life.事实上,限皇冠是最后一场热身现场显示,他取得了重生的净土-他非常的目标在过去的几年中,他的生活。

The layman DLH was not above violating the precepts.外行人限不违反上述戒律。 His cultivation was shallow and wanting as well.他种植浅水和希望的。 His rebirth in the Pure Land, therefore, was largely due to the supportive recitation of his fellow cultivators. Here again, we can see the importance of supportive recitation at the time of death.他重生的净土,因此,主要是由于支持背诵他的同胞种植者。在这里,我们可以看到的重要性,支持朗诵时死亡。 That time was the 18th of July 1924 -- and DLH was thirty years old!那个时候是1924年7月18日-和限是三十年岁!
级别: 管理员
只看该作者 616 发表于: 2009-03-15
尾声
The ancients had a saying:古人有一种说法:
We should wait until old age before writing books, because by then we will have fuller knowledge and experience, and the books will be more accomplished.我们应该等到年老之前写书,因为那时我们将有充分的知识和经验,以及书籍将会更加完成。
This author has not yet reached old age and his experience and knowledge must therefore have deficiencies.笔者尚未达到老年和他的经验和知识,因此必须有缺陷。 Nevertheless, because of his urgent desire to be of benefit to others, and not knowing when the ghost of impermanence may strike, he has reluctantly taken the liberty to offer the reader some preliminary thoughts.然而,由于他的迫切愿望,有利于他人,不知道当时的幽灵无常可能罢工,他不情愿地采取了自由的读者提供一些初步想法。 Although this book is meant to be an original manuscript, most of the ideas contained therein are taken from Buddhist sutras and commentaries.虽然这本书的目的是成为一个原稿,大多数想法所载取自佛经和评注。 Thus, the author believes that it could still bring some benefit to the reader.因此,笔者认为,它仍然可以带来一些好处给读者。
In his seventies, an Elder Master once remarked sadly:他在七十年代,一个老法师曾经说过可悲:

Although the human life span is supposed to be one hundred years, seventy is already a ripe old age.虽然人类的寿命应该是百年, 70已经是一个成熟的老年生活。 However, when I look back and examine my past actions, I discover that they were all fraught with mistakes.然而,当我回头审视我的过去的行为,我发现,他们都充满了错误。
If even an Elder Master of high repute judged himself thus, how many more mistakes must common mortals like ourselves commit?如果连长老硕士判断自己极高的声誉,因此,多少错误必须共同凡人像自己承诺? Therefore, at times this author feels ashamed and perplexed, reluctant to write anything, as he realizes that he is still full of transgressions, unable to save himself, let alone counsel others.因此,在次此作者感到羞愧和困惑,不愿意写东西,因为他意识到,他仍然充满了越轨,无法拯救自己,更不用说律师等。 However, he has decided otherwise, just as a fellow traveler in the sea of Birth and Death may remind others to escape from it along with him.然而,他已经决定,否则,就像同路人在日本海生灭可提醒他人摆脱它和他一起。 Hopefully, he can gather some merit through such action, and lighten his own heavy karma somewhat.希望他能够收集一些优点,通过这样的行动,并减轻自己的气质有点沉重。
In this connection, he recalls a certain poem, composed in a bygone era:在这方面,他回顾了一定诗组成,在过去的时代:

Hurriedly, painstakingly, we hope and seek,急急忙忙,艰苦,我们希望和寻求,
Spending spring and autumn in the rain and sun;支出春季和秋季的雨水和阳光;
Day in and day out we attend to our livelihood,每天,我们参加到我们的生活,
Forgetting that our hair has taken on the color of snow.忘了,我们的头发已对雪的颜色。
We should sever thoughts of right and wrong,我们应该断绝思想是非,
Afflictions and sorrows, as well;痛苦和悲伤,以及;
The Way is so clear and distinct,该方法是如此清晰和明确的,
Why do so many refuse to cultivate?为什么这么多垃圾,培养?
These lines, while deceptively simple and seemingly lacking in depth, clearly describe the various activities and karmic obstructions of the human condition. Only those who stand outside the framework of this poem, and strive to cultivate, can be said to be treading the path of liberation.这些方针,而看似简单和缺乏深度,清楚地描述了各种活动和业障碍物的人类的生活条件。只有那些站在谁的框架之外,这首诗,努力培养,可以说是践踏的道路解放。
The author of the poem wrote these sad words as he realized how easy it is to drown in the ocean of suffering and how difficult to tread the path of liberation.作者的诗写道:这些令人痛心的话,他意识到是多么容易淹没在海洋中的痛苦和如何难以胎面解放的道路。 In the Sutra in Forty-two Sections, Buddha Sakyamuni said:在佛经中有42个科,佛陀释迦牟尼说:

People encounter twenty kinds of difficulties:人们遇到二十○种困难:
It is difficult to give when one is poor.这是很难可以当一个是穷人。
It is difficult to study the Way when one has power and wealth.这是困难的,研究的途径时,有权力和财富。
It is difficult to abandon life and face the certainty of death.很难放弃生命,面对死亡的确定性。
It is difficult to encounter the Buddhist sutras.这是很难遇到佛经。
It is difficult to be born at the time of a Buddha.很难将出生的时候,成佛。
It is difficult to resist lust and desire.这是难以抗拒的欲望和愿望。
It is difficult to see good things and not seek them.很难看到好的东西,而不是寻求它们。
It is difficult to be insulted and not become angry.这是很难被侮辱,而不是成为愤怒。
It is difficult to have power and not abuse it.这是很难有力量,而不是滥用。
It is difficult to come in contact with things and have no [attachment to] them.这是很难接触到的东西,没有[附件]他们。
It is difficult to be greatly learned [in the Dharma].很难得到极大的教训[在拉达尔马] 。
It is difficult to get rid of self-satisfaction [pride and conceit].很难摆脱自我满足[骄傲和自负] 。
It is difficult not to slight those who have not yet studied [the Dharma].很难不略有这些谁尚未研究[弘法] 。
It is difficult to practice equanimity of mind.很难实践镇定的心态。
It is difficult not to gossip.很难不闲话。
It is difficult to meet a good knowing advisor.这是很难达到一个很好的了解顾问。
It is difficult to see one's own Nature and study the Way.很难看到自己的性质和研究方法。
It is difficult to [save sentient beings with means appropriate to their situation].这是困难的[储存众生以适当的方式向他们的处境] 。
It is difficult to see a state and not be moved by it.很难看到一个国家,而不是被它感动了。
It is difficult to have a good understanding of skill-in-means [and apply it well].这是难以很好地理解技能的手段[和运用好] 。
(Hsuan Hua, A General Explanation of the Buddha Speaks the Sutra in Forty-Two Sections , p. 28-29.) (玄华,一般释佛讲经在42个展区 ,第28-29 。 )
I shall merely cite a few instances of these twenty difficulties.我只想举几个例子,这些第二十三困难。 For example, it is difficult to practice charity when we are poor and destitute because, under such conditions, even if we have the will, we lack the means.例如,很难实践慈善当我们贫穷和赤贫,因为在这种情况下,即使我们有意愿,我们缺少的手段。 To force ourselves to practice charity must entail sacrifices.迫使自己实践慈善必须包括牺牲。 Likewise, it is difficult to study the Dharma when we are wealthy and eminent, because under such favorable circumstances, we may have the means, but we are pulled away by opportunities for enjoyment and self-gratification.同样,很难研究拉达尔马当我们富裕和知名人士,因为在这种有利的情况下,我们可能有办法,但我们拉走的机会,享受和自我满足。
The difficulty of being born during the lifetime of a Buddha is elaborated in the Perfection of Wisdom Treatise: in the town of Sravasti, India, out of a total population of nine hundred thousand, only one-third had actually seen and met Buddha Sakyamuni, another one-third had heard His name and believed in Him but had not actually seen or met Him, while the remaining one-third had not seen, heard or even learned of His existence. Sakyamuni Buddha taught in Sravasti for some twenty-five years, yet a full one-third of the town's population were completely unaware of His existence. Is it any wonder, then, that those who were born during Sakyamuni Buddha's time but did not reside in Sravasti, or those who happened to be born before or after His time, would find it difficult to learn of Him or hear the Dharma?目前的困难期间出生的寿命佛阐述了完善的智慧伤寒:镇Sravasti ,印度总人口的九十零点○○○万,只有三分之一实际上已看到,并会见了佛祖释迦牟尼,另外有三分之一曾听到他的名字,相信他,但实际上并没有看到或会见了他,而剩下的三分之一还没有看到,听到,甚至知道他的存在。释迦牟尼佛教授Sravasti一些二十五年,但完全有三分之一的城镇人口是完全不知道他的存在。这是任何怀疑,那么,谁是那些出生在释迦牟尼佛的时间,但没有住在Sravasti ,或那些谁正好是前出生或在他的时间,将很难了解他或听到拉达尔马?

However, even though we may not be able to meet Sakyamuni Buddha, cultivating according to the Dharma is tantamount to meeting Him.然而,尽管我们可能无法满足释迦牟尼佛,培养根据拉达尔马等于会见。 On the other hand, if we do not follow His teaching, even while near Him, we are still far away.另一方面,如果我们不遵循他的教导,甚至在他身边,但我们仍然很遥远。 Thus, Devadatta, Buddha Sakyamuni's very own cousin, as well as the Bhikshu Sunaksatra who attended Him personally for twenty years, both descended into the hells because they strayed from the Path.因此, Devadatta ,佛陀释迦牟尼的自己的堂兄,以及Bhikshu Sunaksatra谁出席他本人的20年里,双方陷入了地狱,因为他们偏离了路径。 There is also the case of an old woman in the eastern quarter of Sravasti who was born at exactly the same moment as Buddha Sakyamuni, yet, because she lacked causes and conditions, wished neither to see nor to meet Him.还有的情况下,老妪在东部季度Sravasti谁出生于完全相同的时刻释迦牟尼佛像,但因为她缺乏原因和条件,希望既没有看到也没有与他会面。 Thus, not everyone can see the Buddhas and listen to the Dharma. Extensive good roots, merits, virtues and favorable conditions are required. Although Buddha Sakyamuni has now entered Nirvana, good spiritual advisors [97] are taking turns preaching the Way in His stead.因此,不是每个人都可以看到佛像,并听取拉达尔马。广泛的良好的根基,长处,优点和有利的条件是必需的。虽然佛陀释迦牟尼已进入涅槃,良好的精神顾问[ 97 ]正在变成说教的方式,代其。 If we draw near to them and practice according to their teachings, we can still achieve liberation.如果我们接近他们和实践根据他们的教导,我们仍然可以实现解放。

Nevertheless, those who possess only scant and shallow roots must find it difficult to meet good spiritual advisors.然而,谁拥有这些很少和浅层根系必须发现难以满足良好的精神顾问。 Even when they do so and hear the Dharma, if they do not understand its meaning, or merely grasp at appearances and forms, refusing to follow it, no benefit can possibly result.即使他们这样做,并听取拉达尔马,如果他们不理解其含义,或仅仅掌握在外表和形式,拒绝服从它,没有任何好处有可能的结果。

According to the Brahma Net and Avatamsaka Sutras , we should ignore appearances and external forms when seeking a good spiritual advisor.据梵净和华严经 ,我们应该忽视和外部表现形式在寻求一个良好的精神顾问。 For example, we should disregard such traits as youth, poverty, low status or lack of education, unattractive appearance or incomplete features, but should simply seek someone conversant with the Dharma, who can be of benefit to us.举例来说,我们应该无视这种性状青年,贫困,地位低,或缺乏教育,缺乏吸引力的外观或不完整的功能,但只应寻求与某人精通佛法,谁可以有利于我们。 Nor should we find fault with good spiritual advisors for acting in certain ways, as it may be due to a number of reasons, such as pursuing a hidden cultivation practice or following an expedient teaching.我们也不应找到故障具有良好的精神顾问代理在某些方面,因为它可能是由于一些原因,如追求一个隐藏的种植实践或以下权宜之计教学。 Or else, they may act the way they do because while their achievements may be high, their residual bad habits have not been extinguished.否则,它们可能采取的方式,他们这样做,因为虽然他们的成就可能会很高,其剩余的坏习惯还没有被扑灭。 If we grasp at forms and look for faults, we will forfeit benefits on the path of cultivation.如果我们把握在形式和寻找故障,我们将失去利益的道路上种植。

Thus, when Buddha Sakyamuni was still alive, the Bhikshu Kalodayin was in the habit of moving his jaws like a buffalo; a certain Bhikshuni used to look at herself in the mirror and adorn herself; another Bhikshu liked to climb trees and jump from one branch to another; still another always addressed others in a loud voice, with condescending terms and appellations. In truth, however, all four had reached the stage of Arhatship.因此,当佛陀释迦牟尼还活着,是的Bhikshu Kalodayin的习惯,他的下巴动像水牛;一定Bhikshuni来看看自己在镜子及装饰自己;另一Bhikshu喜欢爬树和跳跃从一个分支另一;还有一个总是给别人还大声,以居高临下的条款和称谓。说实话,但是,所有四个已达到的阶段Arhatship 。 It is just that one of them was a buffalo in a previous life, another was a courtesan, another was a monkey, and still another belonged to the Brahman class. They were accustomed to these circumstances throughout many lifetimes, so that even when they had attained the fruits of Arhatship, their residual habits still lingered.只是其中之一是水牛在过去的生活,另一个是一个妓女,另一种是一只猴子,还有另一种属于婆罗门阶级。他们习惯于这种情况下,全国各地许多寿命,因此,即使他们取得的成果, Arhatship ,其剩余的习惯仍然挥之不去。

We also have the example of the Sixth Patriarch of Zen.我们也有例如第六主教陈日君。 Realizing that the cultivators of his day were attached to a literal reading of the sutras and did not immediately recognize their Buddha Nature, he took the form of an ignorant and illiterate person selling wood in the marketplace.认识到种植者,他每天都重视文字读经文,并没有立即承认他们的佛性,他采取的形式是一个无知和文盲的人出售木材市场。 Or else, take the case of a famous Zen Master who, wishing to avoid external conditions and concentrate on his cultivation, took the expedient appearance of a ragged lunatic, raving and ranting.否则,采取的情况下,著名禅师谁,希望避免外部条件和精力集中在他的培养,采取了适宜的外观粗糙的疯子,发疯的演说。 As a result, both distinguished Masters were criticized during their lifetimes.其结果是,这两个杰出的大师赛期间被批评他们的一生。 The Sixth Patriarch was faulted for ignorance, while the Zen monk was called insane and berserk.第六宗是错的无知,而被称为禅宗和尚疯狂和混乱。 Therefore, finding a good spiritual advisor is a difficult task indeed!因此,找到一个良好的精神顾问,是一项艰巨的任务的确! Students of the Dharma should realize this, to decrease the habits of attachment and grasping -- thus avoiding the mistake of maligning monks and nuns.学生拉达尔马应该认识到这一点,以减少习惯依恋和把握-从而避免了错误的中伤僧尼。

As for other kinds of difficulties, fellow cultivators can draw inferences from the above discussion and understand for themselves.至于其他类型的困难,研究员种植者可以举一反三从上述讨论中,并了解自己。

Nevertheless, the words "difficult" and "easy" belong to the realm of opposing dharmas; in difficulty there is simplicity, in simplicity there is difficulty.然而,在“困难”和“轻松”属于境界反对dharmas ;有困难有简单,简单中有困难。 If we truly understand and are determined, difficult things are not necessarily impossible to accomplish.如果我们真正理解和决心,困难的事情不一定是不可能完成的任务。

During the lifetime of a certain transhistorical Buddha, for example, there was a couple so destitute that husband and wife had but one robe between them.在一生的某个transhistorical佛,例如,有一对夫妇,使穷困潦倒的丈夫和妻子的,但它们之间的一个长袍。 When the husband would leave their shack to seek work, his wife had to shut the door and stay home, nude, and vice versa.当丈夫将离开自己的屋里寻找工作,他的妻子不得不关上了门,并留在家中,裸体,反之亦然。 However, upon hearing wandering monks teach that charity would extinguish the sufferings of poverty and want, husband and wife discussed the matter between themselves.然而,听到流浪僧侣教导慈善会熄灭的苦难,贫穷和匮乏,丈夫和妻子讨论了两者之间的事宜。 They decided to donate their only piece of cloth by passing it through the window, determined to remain in the shack, completely nude, resigned to death.他们决定捐出自己的唯一一块布通过它通过窗口,决心留在屋里,完全裸体,辞职死刑。 This resolute good action came to the attention of the local ruler, who then showered them with garments and riches.这种坚决的行动来好注意的地方统治者,谁然后洗澡他们服装和财富。 From that time on, through each succeeding lifetime, they never again were in want for the necessities of life, and ultimately attained complete liberation.从那时起,每一个成功通过一生中,他们永远不会再有希望的生活必需品,并最终达到彻底解放。

Thus, although it may be difficult to practice charity when we are destitute ourselves, we should understand that the cause of such poverty and want is our own past stinginess.因此,尽管可能难以实践慈善当我们一无所有我们自己,我们应该明白,造成这种贫穷和匮乏是我们自己的过去吝啬。 If we are determined to endure deprivation and suffering, charity is something that can still be accomplished.如果我们决心要忍受贫困和痛苦,慈善是一些仍然可以完成。

There is also the case of a well-known Chinese Emperor of the Ch'ing Dynasty, who acceded to the throne when barely six years old and abdicated at the age of twenty-four to become a Buddhist monk.还有的情况下,众所周知的中国皇帝的清朝,谁加入了王位时,几乎6岁和退位的年龄为2004年成为一个和尚。 To occupy the exalted position of Emperor, first in power and wealth throughout the entire realm, dwelling in magnificent palaces, surrounded with luxury beyond imagination, attended by a harem with many thousands of the most beautiful women in the land, his power extending over one and all -- how could such wealth and honor be surpassed?占据崇高地位的皇帝,首先是在权力和财富的整个领域,住在华丽的宫殿,四周有豪华超出想象,出席了后宫与数以万计的最美丽的妇女在土地,他的权力延伸至1和所有-怎么可能这样的财富和荣誉被超越? Yet, if we understand the dreamlike, evanescent nature of worldly blessings and pleasures and the true joy of the realm of everlasting True Thusness -- and if we are resolute and determined -- practicing the Dharma in such extraordinary circumstances, however difficult, is a realizable undertaking.然而,如果我们理解梦,消逝的性质和世俗的快乐和祝福的真正的快乐的境界永远真Thusness -如果我们坚定和决心-实践拉达尔马在这种特殊情况下,无论多么困难,是一个实现的任务。 Likewise, although cultivation under conditions of extreme poverty and deprivation may be difficult, if we are resolute, it is not something that cannot be done.同样,尽管种植条件下的极端贫困和匮乏可能是困难的,如果我们坚决的,这不是不能做到的。

An example that comes readily to mind occurred during the lifetime of Buddha Sakyamuni.一个例子是容易想到的寿命期间发生的释迦牟尼佛像。 There was a destitute old woman who had been working as a maid since the age of thirteen, and was still toiling at the age of eighty.有一个贫困的老妪谁一直在努力为女佣,因为13岁以下的,并且仍在辛苦的年龄为80 。 She worked without rest all day long, pounding rice until past midnight, waking up again at the crow of the cock to busy herself with mortar and pestle.她不休息了一整天,直到过去敲打水稻午夜,起床上再次乌鸦的公鸡为忙碌自己用迫击炮和杵。 Cultivating under such trying conditions, with not a single moment of leisure was difficult, to say the least!培养在这种困难的条件下,与没有一个时刻,康乐是困难的,至少可以说! However, thanks to the teaching of the Elder Mahakatyayana, a senior disciple of the Buddha, each night, when she had finished pounding rice, she would wash up, change her clothing, cultivate well into the night and transfer the merit to all sentient beings before retiring. [98] As a result of her determination and effort, she was reborn as a deity in the Yama Heaven.然而,由于教学的老年Mahakatyayana资深弟子的佛像,每天晚上,当她完成了冲击赖斯,她将洗,改变她的衣服,培养以及到深夜和转让的优点,以众生退役之前。 [ 98 ]由于她的决心和努力,她重生为神在阎王天堂。

Dear fellow cultivators!亲爱的耕耘! It is difficult to be reborn as a human being, while the Dharma is difficult to encounter.这是很难获得新生作为一个人,而拉达尔马很难遇到。 Today you have a human body and the opportunity to read this commentary.今天你有一个人体,并有机会阅读本评注。 Thus, you have already met with a wonderful method to achieve Buddhahood.因此,你已经得到了美好的方法成佛。 Even if you should face difficult circumstances, I urge you to recognize the sufferings of this dreamlike, evanescent world and to cultivate resolutely -- so that the precious lotus blossoms of the Pure Land may give birth to many more beings of the highest virtue ! [99]即使你要正视困难的情况下,我敦促你们承认这一梦幻般的痛苦,消逝的世界,培养坚决-使宝贵的莲花净土的婴儿可能会更多的人的最高德性 ! [ 99 ]
级别: 管理员
只看该作者 617 发表于: 2009-03-15
佛教的智慧与信仰:净土原理与实践
Dharma Master Thich Thien Tam拉达尔马法师释承天谭
目录
Copyright and Publishing History 版权和出版史上
About the Author 关于作者
Acknowledgements 鸣谢
Foreword 前言
Note on Pure Land 注记净土
Essentials of Pure Land要点净土
1. 1 。 Birth and Death 出生率和死亡率
2. 2 。 The Bodhi Mind 在菩提心
3. 3 。 Faith 信念
4. 4 。 Vows 誓言
5. 5 。 Practice 实践
For the Serious Practitioner认真实践
6. 6 。 Sever All Afflictions 断绝一切苦难
7. 7 。 Seek a Response within a Definite Time Frame 寻求对策,确定的时间框架
8. 8 。 Perseverance and Steadfastness in Recitation 毅力和坚定性,背诵
9. 9 。 Tolerance of Adversity 宽容的逆境
10. 10 。 The Last Rites 在最后的仪式
Epilogue 尾声
Editors' Notes 编者注
Glossary 词汇
Bibliography 参考书目
Index 指数

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1. 1 。 Birth and Death出生率和死亡率
Pure Land and the Issue of Birth and Death净土的问题生灭
4) Recitation according to the Buddhas' Intentions 4 )背诵根据活佛的意图
5) The Eight Major Sufferings 5 ) 8个主要的苦难
Suffering of birth 痛苦的诞生
Suffering of old age 痛苦的晚年
Suffering of disease 痛苦的疾病
Suffering of death 痛苦的死亡
Suffering due to separation from loved ones 苦难由于亲人分离
Suffering due to meeting with the uncongenial 苦难由于会见忤
Suffering due to unfulfilled wishes 苦难由于没有实现的愿望
Suffering due to the raging skandas (aggregates) 苦难由于激烈skandas (汇总)

5) The Eight Major Sufferings 5 ) 8个主要的苦难
Suffering of birth 痛苦的诞生
Suffering of old age 痛苦的晚年
Suffering of disease 痛苦的疾病
Suffering of death 痛苦的死亡
Suffering due to separation from loved ones 苦难由于亲人分离
Suffering due to meeting with the uncongenial 苦难由于会见忤
Suffering due to unfulfilled wishes 苦难由于没有实现的愿望
Suffering due to the raging skandas (aggregates) 苦难由于激烈skandas (汇总)
Liberation from Suffering 解放痛苦
6) Contemplating the Suffering of Birth and Death 6 )考虑的痛苦生灭
7) To escape suffering, follow the Pure Land method 7 )为了逃避痛苦,后续净土方法


2 。 The Bodhi Mind在菩提心
Essay on the Bodhi Mind 论菩提心
8) Meaning of the Bodhi Mind (Bodhicitta) 8 )的意义菩提心( Bodhicitta )
9) The Bodhi Mind and the Pure Land Method 9 )菩提心净土方法
The Practices of the Bodhi Mind 的做法,菩提心
10) How to Develop the Bodhi Mind 10 )如何培养菩提心
11) Teachings on the Bodhi Mind 11 )教的菩提心
Key Conditions with respect to the Bodhi Mind 关键条件对菩提心
12) The Path of Birth and Death is Full of Danger 12 )时,该路径的出生和死亡是充满危险
13) The Need to Seek Liberation in this Very Life 13 )有必要寻求解放的生命在这
14) How to Perfect the Bodhi Mind 14 )如何完善菩提心

3 。 Faith信念
Faith: the Door to Pure Land 信仰:大门净土
15) The Importance of Faith 15 )必须信仰
16) Actions that Reduce and Destroy Faith 16 )采取行动,减少和破坏信仰
Explanation on Points of Doubt 释点疑问
17) Ordinary, everyday doubts about Pure Land 17 )普通日常怀疑净土
18) Doctrinal Doubts about Pure Land 18 )理论质疑净土
19) Doubts Based on Misreading the Sutras 19 )怀疑误读的基础上经
20) The Need to Sever Dualistic Attachments 20 )必须断绝二元附件

4 。 Vows誓言
Earnest Vows: Main Force Behind Rebirth in the Pure Land 认真誓言:主要力量重生净土
21)The Importance of Vows 21 )必须誓言
22) Sutra Passages on the making of Vows 22 )经通道上作出的誓言
23) A Brief Examination of the Vow for Rebirth 23 )略考的四重奏的重生
Texts of the Vows Made by Ancient Masters 文本誓言制造古代名人
24) The Vow for Rebirth in the Pure Land 24 )四重奏的重生净土
25) Vows Should be Made in Earnest 25 )誓言要在认真

5 。 Practice实践
The Four Realizations and the Four Practices 四体会和四个实践
26) Intensive Practice in Indispensable 26 )强化实践不可或缺
27) Buddha Recitation and the Four Realizations 27 )佛背诵和四个体会
28) Buddha Recitation and the Four Practices 28 )佛背诵和四个实践
Buddha Recitation Methods 佛背诵方法

佛背诵方法
29) Four Methods of Buddha Recitation 29 )四种方法佛背诵
Real Mark [Self-Nature] Buddha Recitation 真正马克[自性]佛背诵
Contemplation by Thought Recitation 沉思的思想背诵
Contemplation of an Image Recitation 沉思的图像背诵
Oral Recitation 口头背诵
30) Ten Variants of Oral Recitation 30 ) 10个变量的口头背诵
Reflecting the Name Recitation 这反映了名称背诵
Counting Rosary Beads Recitation 计数玫瑰珠背诵
Breath-by-Breath Recitation 呼吸由呼吸背诵
Continuously Linked Recitation 不断挂钩背诵
Enlightened, Illuminating Recitation 开明,照明背诵
Bowing to the Buddha Recitation 迫于佛陀背诵
Decimal Recording Recitation 小数记录背诵
Lotus Blossom Recitation 菡背诵
Recitation Amidst Light 背诵烟雨轻
"Contemplation of the Buddha" Recitation “沉思的佛”背诵

Entering into Practice 进入实践
31) The Four Types of Samadhi 31 )四种三摩地
32) The Three Parts of the Pure Land Ceremony 32 )三部分的净土典礼
33) How to Combat Drowsiness and Mind-Scattering 33 )如何消除睡意和心灵散射
5 。 Practice实践
Entering into Practice进入实践
31) The Four Types of Samadhi 31 )四种三摩地
Pratyutpanna Samadhi Pratyutpanna三摩地
Single Practice Samadhi 单实践三摩
Lotus Blossom Samadhi 菡三摩
Following One's Inclinations Samadhi 下一个的倾向三摩
32) The Three Parts of the Pure Land Ceremony 32 )三部分的净土典礼
33) How to Combat Drowsiness and Mind-Scattering 33 )如何消除睡意和心灵散射

6 。 Sever All Afflictions断绝一切苦难
Discussion on the Affliction of Greed论贪婪的苦恼
34) Opening up the Mind 34 )开放的心灵
35) How to Combat and Subdue Lust and Desire 35 )如何打击和征服欲望和欲望
Impurity 杂质
Suffering 痛苦
Impermanence 无常
No-Self 没有自治
36) How to Subdue Greed in its Subtle Form 36 )如何征服贪婪的微妙表格
浅谈愤怒
37) How to Combat and Subdue Anger 37 )如何打击和制服愤怒
38) How to Do Away with the Judgemental Mind 38 )如何消除心灵的判断
First principle 第一项原则
Second principle 第二项原则
Third principle 第三项原则
39) Some advice on Fault-Finding 39 )有些意见故障调查
论痛苦的妄想
40) General Outline of the Karma of Delusion 40 )一般纲要噶玛的妄想
The Guideline of Reason 的方针原因
The Guideline of the Teachings of the Sages 方针的教诲,圣贤
The Guideline of Actual Seeing and Understanding 的方针,实际看到和理解
41) Sadness and Discouragement Should Be Eradicated 41 )悲情和气馁如果根除
42) General Guidelines for Countering Afflications 42 )一般准则打击Afflications
Suppressing Afflictions with the Mind 抑制痛苦的心灵
Suppressing Afflictions with Noumenon 苦难与本体抑制
Suppressing Afflictions with Phenomena 苦难与抑制现象
Suppressing Afflictions with Repentance and Recitation 抑制痛苦与忏悔和背诵


7 。 Seek a Response within a Definite Time Frame寻求对策,确定的时间框架
Conducting Periodic Retreats 进行定期务虚会
43) The Great Issue of Birth and Death 43 )大问题生灭
44) The Meaning of Conducting a Retreat 44 )的意义进行了一次务虚
45) How to Conduct a Seven-Day Retreat 45 )如何进行为期7天的静养
Be Earnest in Seeking a Response 必须认真寻求响应
46) Phenomena and Principle 46 )现象和原理
47) Buddha Recitation -- Essence and Practice 47 )佛背诵-本质与实践
48) One-Pointedness of Mind -- Theory and Practice 48 )一Pointedness心灵-理论与实践
What is one-pointedness of mind at the level of phenomena? 什么是一个pointedness心态一级的现象?
What is one-pointedness of mind at the noumenon level? 什么是一个pointedness的心态在本体的水平?

各领域从业者认为儿戏
49) Internal Realms 49 )内部的国度
Dreaming scenes 梦想场面
Waking scenes 醒来场面
50) External Realms 50 )外部的国度
51) Discussion on Demonic Realms 51 )讨论恶魔国度
52) Various Types of Demons 52 )不同类型的魔鬼
Demons of afflictions 恶魔的苦难
External demons 外部恶魔
Terrorizing Demons 恐吓恶魔
Demons of Lust and Attachment 恶魔的欲望和依恋
Nuisance Demons 滋扰魔鬼
Celestial Demons 天体魔鬼

8 。 Perseverance and Steadfastness in Recitation毅力和坚定性,背诵
Essential Points of Pure Land 要点净土
53) Remember the Ultimate Aim and Be Diligent 53 )请记住的最终目标,勤政
54) A Method for Escaping Birth and Death in One Lifetime 54 )的一种方法摆脱生灭在一个寿命
55) Do Not Procrastinate 55 )不要拖延
How to Ensure Perseverance 如何确保坚忍
56) Cultivate Step by Step 56 )培养步骤
57) Recitation Should be Pure and Unmixed -- the Number of Utterances is Secondary 57 )朗读应纯和粹-数的话语是次要
58) Let Us Not Lose our Place within the Lotus Grades 58 )让我们不要失去我们的位置在莲花牌号
Pure Land, A Special Door to Liberation 净土,特别门解放
59) Buddha Recitation, an Easy-to-practice Method 59 )佛朗诵,易于实践方法
60) From Scattered Mind to Settled Mind 60 )从分散下决心解决的心灵
61) The Pure Lands of the Ten Directions and the Tushita Heaven 61 )纯土地的10个方向和Tushita天堂
9 。 Tolerance of Adversity宽容的逆境
一般性讨论的试验条件
62) Causes of Adversity 62 )原因逆境
63) Demonic Testing Conditions 63 )恶魔的试验条件
Internal "testing conditions" 内部“测试条件”
External testing conditions 对外测试条件
Testing conditions caused by adverse circumstances 试验条件所造成的不利的情况下
Testing conditions caused by "favorable circumstances" 试验条件所造成的“顺境”
Testing conditions of a clear, explicit nature 试验条件的明确,明确性质
Silent, hidden testing conditions 寂静的,隐藏的试验条件
如何清理妨碍条件
64) Advice of Ancient Masters 64 )咨询古代名人
The Practice of Compensating for Previous Wrongs 实践补偿前错误
The Practice of Adapting to Conditions 实践适应条件
The Practice of Being in Accord with the Dharma 实践作为符合拉达尔马
The Practice of Non-Seeking 实践非求
65) How to Ensure Non-Retrogression of the Mind 65 )如何确保不后退的心灵
66) Afterthoughts 66 )事后
10 。 The Last Rites在最后的仪式
需要准备的前夕的死亡
67) Preparation of External Conditions 67 )编写的外部条件
68) Spiritual Preparations 68 )精神的准备工作
Overcoming the Three Doubts 克服三大疑问
Previous heavy karma, present perfunctory practice. 前重型业,目前敷衍了事的做法。
Unfulfilled vows; non-severance of greed, anger and delusion. 兑现承诺;非遣散的贪婪,愤怒和妄想。
Despite recitation, Amitabha Buddha may not come, after all. 尽管背诵,弥陀佛可能不来,毕竟。
Overcoming the Narrow Passes 克服狭隘的通行证

Critical Importance of the Moment of Death 至关重要的时刻死亡
69) Seeking Guidance from Spiritual Advisors 69 )寻求指导的精神顾问
70) Conducting "Supportive Recitation" 70 )开展“支持背诵”
人死后
71) Between Death and Burial 71 )在死亡和埋葬
72) Success and Failure in Supportive Recitation 72 )成功与失败的支持背诵
Story of LCL 故事拼箱
Story of DH 卫生署的故事
Story of DLH 故事限
尾声
编者注
词汇
参考书目
级别: 管理员
只看该作者 618 发表于: 2009-03-16
只要细化就有压码的磁力
    一天学习这么多内容你能学会吗?我这是囫囵吞枣,哪里,我根本就没有学习,只是按照自己的思维需要搜索出来整理在一起而已,这样学习是不是浏览?哪里如果是浏览到好了,多少也能学会一点,比如说全部文章从头到尾不管是否学会都过一遍,能坚持下来不中断就说明你已经学会了一些了,及时忘记也是另外层次的问题,他和根本就没有看过一遍是不同的。
    原来经过这样一遍过滤将文章分出了一个三六九等这才是他的根本原因。比如说这篇《净土》就是一块磁铁,走了一会还来,而那个道德文明一些绝大部分就不会再看了,但是一些片段却可以选择出来有时间细看一遍的,知道了历史原来是这样的内容,论文字功底一些纯文化的部分对于英文写作倒是有一定的作用。
     因为只要喜欢,就有吸引力,知道了这方面的内容,你还可以继续搜索相关的内容,追根到底找出网络的细节来。有时候整理着就被吸引住,学习起来,学习到文章的具体细节上了。不但学习他本身,还学习其他网站的相关内容,如果是固定的书就没有这个便利条件了。原来他的跟能是知道了可以搜索的英语内容。
    一些内容知道了他的重要地位,比如说《红楼梦》知道了有一个写的很棒的英文版,可惜他只提供一篇是免费的,而提供全部英文的这个实在是一点学习的情趣也没有,原作者曹雪芹的文学味道经过他一翻译味道就没有了,吸引力的单薄了,但是还是知道他的重要性,一篇一篇整理在一起,吸引力不够就借助中文,只是个别的内容看一眼,慢慢就会提高一些兴趣的。但是知道了一个重要的线索,曹雪芹当年学过一个英文版的《石头记的故事》,常在河边走没有不湿鞋的,看来一位留学生写的东西能够翻译到这样已经不错了。
    英语能够学会吗?学会学不会就看你的学习兴趣了,能不能压住他的吗,全在于他本身的吸引力如何,你想压他的码,他吸引你去压码,这样一拍即合,就成了,至于学成怎样的样子,还是那句话,压码英文,就是压码他的表达方式,不是压码他的认识,不是全盘吸收,不是相信他,你相信佛教吗,不相信,不相信学习他干什么?学习他思维的方式,英语表达的方式,句子的组成方式。那你不怕被他的学说给“赤化”了吗?所以我学习整个世界所有宗教的演变过程,就不会偏听偏信。首先要知道历史上有过这么一些东西,在历史进程中起过作用,扩大了一些视野,将他们联系起来看,有一个大的轮廓,需要的地方继续细化,就将其他的网络文章给串起来了,不是一个孤立的宗教思想文化了。为什么佛教来自与印度却成长于中国,因为中华民族文化有强大的融合力,大概就是道教的作用,有阴阳八卦在进行融合,看问题看事物的两个方面,无论怎样的宗教一旦来到中国就变味了,变成可以消化吸收的中国文化,而不是原来的那个原始宗教,他是小乘教法,中国是大乘教法,从石头记可以看出佛教和道教已经融合在一起了,早晚耶稣的上帝也会变成中国的菩萨,而不会是他的本身,看过道德文化的体会,历史上为什么四大文明古国,却只有中国是完整延续下来的,古代罗马已经不是现在的法国,古代希腊已经不是现在的希腊,古代巴比伦已经没有影子了,古代的印度和现代印度中间已经断层了。历史上的佛教到中国发展起来了,印度的佛教却暗淡了,历史上的匈奴、蒙古、波斯、满族到中国就被中华文化融化了。而国外却不同了,中国人到国外却无法融入那个社会,说明国外的文化缺乏中华文化的熔化率,这也是学习英语的一个问题。
    压码压码其思想,变成适应自己的,英语写作就是压码抄写,压码抄袭,看着他的文章写出自己的文章来,看着他的文章说出自己的口语来。
    这是学习这四本英语书的学习体会。
    
级别: 管理员
只看该作者 619 发表于: 2009-03-18
悟性依靠隔岸取火阅读
   喜欢曹雪芹的《红楼梦》,不喜欢看中文小说,太浪费眼睛,喜欢英文版《红楼梦》,不喜欢看这位澳门留学生的作品,翻译了文字,没有翻译出韵味,而那位翻译出韵味的英文版《红楼梦》又太抠门吝啬只给出了第一篇免费的英文,而另一个博士生英语版本给出的是扫描文本,太占用空间。想学英语红楼梦,又带有太多的遗憾,所以韵味给出了中文,英文整理到56回,实际上还没有正式学习过。
    想学,又不方便学,怎么办?想学多层次的意境,而不停留到表面的文字,这需要悟性来支持。只能采取隔岸取火阅读法了。
   所谓隔岸取火阅读法,这是一个没有办法的办法,并不是什么新的发现,实际上还是原来的闭眼学英语的继续,只是闭眼看英语没有原来的逐句学习英文那时做到好,原文不足已经补而已。他不同于做梦学英语的地方,几个小时下来竟然没有做一个梦,一直在里面悟而已。
    至于悟开了没有悟开是一个方面,其实只是一个过程而已。因为累,所以打开英文版《红楼梦》,打开台灯,闭眼看电子书,图像是中文和英文同时在闪烁,意念调整了一下中文没有了,只留下了英文文字在快速闪烁,没有进行单一句子的聚焦练习,一直是快速的英文闪烁更替,没有出现图像,所以整个几个小时到现在没有发生做梦《红楼梦》,一直处于悟的过程,仅仅练习了一页,由于亮度太大,出现石头记所述的五个灯泡的亮度现象,不是亮度的程度而是大小一个灯泡的颜色出现在电脑屏幕为绿色,然后逐步转化颜色。将台灯关闭平躺在闭眼沙发学习英文,英文图像持续浮现,而一直没有出现真实的意念图像,保证了没有闭眼做梦。
    记录一下意境,却没有记住一点英文。停顿一下,继续进行了一会,还好可以继续进入这个悟的过程,继续可以出现快速的英文文字图像闪现,仍然没有人的图像,不会进入梦乡,只是进入意境,英语思维的意境而已。悟性看来只能隔岸取火了,因而悟性依靠取名隔岸取火阅读。    
    
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