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    [多语种翻译] 中英文广论学习:词句对照

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    发表于 2013-12-16 09:18:03 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第23页,中文参考台湾妙音白话版。
    Child of good lineage, if you did not have wisdom, I would not say that you had faith in the Mahayana of bodhisattvas, nor would I say you knew the real nature in the Mahayana.
    善男子,菩萨若没有智慧,我就不会说他们是信奉大乘,也不会说他们能明了大乘的真实性质。
    Child of good lineage善男子
    Insight possessed of serenity
    Destroys the afflictions.
    Knowing this,
    Seek serenity at the outset.
    凭着有寂止的胜观才能尽断烦恼。明了这个道理后,首先便要努力求证寂止。
    you first achieve meditative serenity and then cultivate insight on that basis.
    我们先要修习寂止,然后再以寂止为基础而修习胜观。
    Its object of meditation is indeterminate," meaning that the object of meditation of meditative serenity is indeterminate. As explained above, the object of meditation of serenity may be either reality itself or a conventional phenomenon possessed of reality.
    「它的所缘境并不固定。」也就是说,修止是没有固定的所缘境,而前文亦说可以「法」或「法性」来作为修止的对象。
    object of meditation 所缘境
    Reality 法
    conventional phenomenon possessed of reality 法性
    发表于 2013-12-17 10:59:49 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第24页,中文参考台湾妙音白话版。
    If you first understand the meaning of selflessness, and then meditate while focusing on this, it should be enough to simultaneously produce both the serenity of an undistracted mind and insight focused on emptiness. Why, then, is it said that you first seek serenity and then cultivate insight?
       假如我们先了解无我的意义,然后专修此义,这样便足以同时引生心不散乱的寂止及专缘空性的胜观。那为何先要求得寂止,然后才去修习胜观呢?
    meaning of selflessness无我的意义
    serenity of an undistracted mind 心不散乱的寂止
    insight focused on emptiness专缘空性的胜观
    The way in which serenity precedes insight is as follows. You do not need to have serenity already in order to develop an understanding of the view that knows that there is no self, for we see that even those who lack serenity develop this view.
    在胜观之前先修寂止的意思并不是必须修习寂止才能引生通达无我的正见,因为即使没有寂止亦能引生正见。
    mental transformation转心
    发表于 2013-12-18 08:44:04 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第24页,中文参考台湾妙音白话版。
    If you claim that the absence of serenity precludes mental transformation in regard to the view, then the very same reasoning forces you to the extremely absurd conclusion that serenity is required even to experience mental transformation when meditating on impermanence, the faults of cyclic existence, or the spirit of enlightenment.
       如果我们认为没有寂止便会障碍这种感觉生起,那我们便不得不作出这种荒诞无伦的结论,也就是修习无常、轮回过患或菩提心也要先有「寂止」才能引生强烈的转心感觉,因为彼此的道理是完全相同。
    the faults of cyclic existence轮回过患
    as long as the practice of discrimination and special discrimination with discerning wisdom cannot generate physical and mental pliancy, it constitutes a type of attention which approximates insight; when it generates pliancy, then it is insight.
    只要尚未生起身心轻安,若以观慧修习「思择」及「最极思择」,便是属于「毗钵舍那相应作意」(或作「毗钵舍那随顺作意」,亦即「随顺观」),当轻安生起之后才能称为「胜观」。
    discrimination and special discrimination 「思择」及「最极思择」
    attention which approximates insight 「毗钵舍那相应作意」(或作「毗钵舍那随顺作意」,亦即「随顺观」)
    发表于 2013-12-19 11:20:04 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第24页,中文参考台湾妙音白话版。
    if you have not attained serenity, then no matter how much analytical meditation you do with discerning wisdom, in the end you will not be able generate the delight and bliss of physical and mental pliancy. Once you have attained meditative serenity, then even the analytical meditation of discerning wisdom will culminate in pliancy. Hence, insight requires meditative serenity as a cause.
    若未获得寂止,那不管我们以观慧进行多少观察修习,最终仍不能生起身心轻安的喜乐。若我们获得寂止之后,即使以观慧作观察修习亦能生起轻安。因此,「观」必须有「止」为因
    delight and bliss of physical and mental pliancy身心轻安的喜乐
    Discerning wisdom becomes insight when, without focusing on a single object, it can generate pliancy through the power of analysis. So generating pliancy by setting your attention on a single object of meditation—even if the object is emptiness—is nothing more than a way to achieve serenity; that alone does not count as attaining insight.
    当观慧并未专住单一所缘而能透过观察思择的力量引生轻安时,便会转成胜观。所以,即使所缘境是空性,但只要我们是透过专注单一所缘境而引生轻安,那就仍未超出修止的方法,并非单凭这一点就算是获得胜观。
    Discerning wisdom观慧
    generate pliancy 引生轻安
    发表于 2013-12-20 16:17:54 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第24、25页,中文参考台湾妙音白话版。
    If you thus first seek an understanding of selflessness, analyzing its meaning again and again, it will be impossible to achieve serenity on the basis of this analysis since you have not previously achieved serenity.
    即使我们初时为求了解无我的意义而屡屡观察分析,但由于我们先前未曾获得寂止,所以不可能凭着这种观察而获得寂止。
    If you do stabilizing meditation without analysis, you will achieve serenity on that basis. However, as there is no way to sustain insight except by sustaining serenity, you have to seek insight later. Hence, this does not fall outside the pattern in which, having previously sought serenity, you cultivate insight based on it.
       假如从事安住修而无观察,虽然可以由这种基础获得寂止,但是除了修习寂止便没有办法修习胜观,到后来仍须求学胜观。所以,仍不能超出「先修寂止再修胜观」的固定程序。
    do stabilizing meditation从事安住修
    discerning analytical meditation观察修思择
    发表于 2013-12-23 10:20:02 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第25页,中文参考台湾妙音白话版。
    the order of meditative stabilization and wisdom among the six perfections— of which it is said that "the latter develop based on the former"—as well as the sequence in which training in higher wisdom is based on training in higher concentration are in agreement with the sequence in which, having previously cultivated serenity, you later cultivate insight.
    六波罗密多中的「静虑」和「般若」的次第是「后者是依前者产生」,同样,以「增上定学」为基础而生起「增上慧学」 的次第亦是先修「止」而后修「观」。
    meditative stabilization and wisdom 「静虑」和「般若」
    six perfections 六波罗密多
    Develop 产生
    training in higher wisdom增上慧学
    training in higher concentration 增上定学
    cultivated serenity 修「止」
    cultivate insight 修「观」
    发表于 2013-12-23 10:58:13 | 显示全部楼层
    严重随喜!
    发表于 2013-12-25 09:00:22 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第25页,中文参考台湾妙音白话版。
    Asanga's Bodhisattva Levels (cited earlier) and his Srdvaka Levels (Srivaka-bhumi) indicate that insight is cultivated on the basis of meditative serenity. Also, Bhavaviveka's Heart of the Middle Way (Madhyamaka-hrdaya), Santideva's Engaging in the Bodhisattva Deeds, Kamalasila's three Stages of Meditation, Jnanakirti, and Ratnakarasanti all state that you cultivate insight after previously seeking serenity.
       在前文引录的《菩萨地》文句和《声闻地》亦指出奢摩他是修习毗钵舍那的基础。《中观心论》、《入菩萨行论》、《修习次第》(初、中、后)三篇、智称论师(梵:jnanakirti。藏:Ye shes grags pa。造有《般若波罗密多修习次第教授》梵:Prajnaparamita-bhavana-kramopadesa)、宝生寂论师均说先修「奢摩他」而后修「毗钵舍那」。
    Asanga's Bodhisattva Levels 《菩萨地》(瑜伽师地论中)
    Srdvaka Levels (Srivaka-bhumi) 《声闻地》 (瑜伽师地论中)
    Heart of the Middle Way (Madhyamaka-hrdaya) 《中观心论》
    发表于 2013-12-25 09:10:25 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第25页,中文参考台湾妙音白话版。
    Some Indian masters claim that, without seeking serenity separately, you generate insight from the outset through analysis by discerning wisdom. Since this view contradicts the texts of the great trailblazers, the wise deem it to be untrustworthy.
       虽有少数印度论师声称先以观慧观察亦能生起胜观,不必另外求学寂止,但是这种见解与众大车轨所造的论典相悖,所以不堪为智者所信赖。
    the actual first meditative stabilization
    初禅根本定
    the access to the first meditative stabilization
    初禅未到定
    (未到定,梵语ana gamya-samadhi。又作未至定、未到地,亦即「近分定」,梵: samantaka-samadhi。「未到定」是于色界四禅定中,即将获得初禅定之前的前行禅定。由于此定尚未达至初禅根本定,故称「未到定」。「未到定」与「近分定」的分别如下:色界四禅与无色界四定的每一种禅定的自体皆称为「根本定」。在每一根本定之前各有其前行阶段的「近分定」,所以从「断欲界修惑」所发的禅定-初禅根本定,直至「断无所有处修惑」所得的禅定-非想处根本定,总数共有八种根本定。所以,由「伏灭欲界烦恼」而发起的「近似初禅根本定」的禅定-初禅近分定,直至「伏灭无所有处烦恼」而发起的近似「非想处根本定」的禅定-非想处近分定,亦有八种近分定。由于在以上八种根本定和八种近分定当中,只有「初禅近分定」与其余七种近分定有所不同,所以才会把初禅的「近分定」别称为「未到定」。)
    发表于 2013-12-26 09:31:21 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第25、26页,中文参考台湾妙音白话版。
    once you have perceptual knowledge of the four truths, you can establish on that basis the serenity of the actual first meditative stabilization and the higher meditative stabilizations.
    当行者现证「四谛」之后,便能够以这种「胜观」为基础来修习「初禅」以上各种根本定的「寂止」。
    have perceptual knowledge 现证
    four truths 「四谛」
    Serenity 胜观
    meditative stabilizations根本定
    first meditative stabilization初禅
    you can accurately know the reality of the truths from suffering to path, without having attained the first meditative stabilization, etc. As soon as this knowledge of the truths occurs, you stabilize your mind and do not analyze phenomena. Based on this higher wisdom, you pursue the practice of higher states of consciousness.
    能正确了知由「苦谛」至「道谛」的实性而未获得初禅等静虑的行者,可当下住心于这种认知而不必观择诸法。这就是依「增上意学」进修「增上心学」(增上定学的别名)。
    Reality 实性
    truths from suffering to path 「苦谛」至「道谛」
    attained the first meditative stabilization获得初禅等静虑
    higher wisdom 增上意学
    Pursue 进修
    higher states of consciousness 「增上心学」(增上定学的别名)
    发表于 2013-12-27 09:05:04 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第3册第26页,中文参考台湾妙音白话版。
    In general, for the sake of comprehensive terminology, the nine mental states are called meditative serenity and the fourfold analysis is called insight. However, you must apply the terms "actual serenity" and "actual insight"—as will be explained—after the generation of pliancy.
    总之,为求文气连贯,所以才把「九住心」 (藏:sems gnasdgu。详见下文)统称为「止」而四种「思择」(藏: dpyadpa。详见下文)则统称为「观」。但是,正如下文所说,「真实止」和「真实观」这两个名词必须在生起轻安之后才能使用。
    nine mental states九住心
    actual serenity真实止
    actual insight真实观
    发表于 2013-12-30 15:43:37 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第36页,中文参考台湾妙音白话版。
    Establishing the basis for developing this attitude has two parts:
    1. Achieving impartiality toward living beings
    2. Having affection for all beings
      「建立发起这种心的基础」分二: (一)平等对待有情。(二)对一切有情修悦意心。
    living beings 有情
    I have previously explained the stages of the preliminary practices and so forth in the context of the persons of small and medium capacities. Practice these preliminary practices here as well and then sustain your meditation.
       此处亦须修持先前在「下士」和「中士」当中所说的前行等各级次第,然后再进行修习。
    preliminary practices 前行
    persons of small and medium capacities 「下士」和「中士」
    From the outset establish an even-minded attitude, eliminating the bias which comes from attachment to some living beings and hostility to others. Otherwise, any love or compassion you feel will be biased; you will never feel unbiased love or compassion. So, cultivate impartiality.
    首先必须建立「平等心」(藏sems snyoms),把由贪爱某类有情和嗔恚另类有情而生起的偏执断除,否则,我们所生起的「慈心」或「悲心」 便会有偏颇,这样就绝不能生起平等不偏的慈悲心。
    even-minded attitude 「平等心」(藏sems snyoms)
    love or compassion 「慈心」或「悲心」
    发表于 2013-12-31 08:45:38 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第36页,中文参考台湾妙音白话版。
    There are three kinds of impartiality: (1) equanimity with respect to application, (2) the feeling of impartiality, and (3) immeasurable impartiality. In this section, impartiality refers to the last one.
      「舍」 有三种:
       (1) 行舍
       (2) 受舍
       (3) 无量舍
    这里所说的「舍」是指最后一者。
    impartiality「舍」(梵:upeksapramana。藏:btang snyoms。「舍」在不同的情况下亦有不同的名称,在修「止」时,是称为「平等」。如在修「四无量」时,则称为「舍」)
    Immeasurable impartiality is said to have two types: (1) wishing that living beings were free from such afflictions as attachment and hostility, and (2) being even-minded yourself after you have become free of attachment or hostility toward living beings. In this section, impartiality refers to the latter.
    「无量舍」(梵:upek sapramana。藏:btang snyoms)又分为两种:
       (1) 愿有情远离贪嗔等烦恼。
       (2) 于有情远离贪嗔令自心平等。
    而这里所指的便是后者。
    Immeasurable impartiality「无量舍」(梵:upek sapramana。藏:btang snyoms)
    such afflictions as attachment and hostility 贪嗔等烦恼

    发表于 2014-1-2 11:27:31 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第36页,中文参考台湾妙音白话版。
    Since you can easily be impartial to a person toward whom you have neutral feelings, first take as the object of your meditation such a person, someone who has neither helped nor harmed you. Achieve an even-mindedness toward this person, removing your attachment and hostility.
       修习「无量舍」的步骤如下:由于我们对于(非敌非友的)中庸人士较容易做到公正不偏,所以首先应以这类对我们没有利益或损害的人作为所缘境,然后便要去除贪、嗔而达成平等心。
    object of your meditation 所缘境
    even-mindedness 平等心
    Once you have attained this, then cultivate even-mindedness toward a friend. Your lack of even-mindedness toward this friend is either because of the degree of your attachment for him or her or because of the bias from your attachment and hostility.
       当我们达成这种修行后,便要对亲友修习平等心。但是,假如我们出于贪嗔偏见又或出于对亲友的贪爱轻重程度,便不能平等对待亲友。
    发表于 2014-1-3 11:31:28 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第37页,中文参考台湾妙音白话版。
    Kamalasila's second Stages of Meditation
    莲华戒论师在《修习次第》的中篇
    if I have continuously been reborn since beginningless time, all beings have been my friends hundreds of times. To whom should I be attached? To whom should I be hostile?
    如果我们从无始以来不断受生,那一切有情众生已曾无数次成为我的亲友。这样我们又应该贪爱谁人或嗔恚谁人呢?
    the Daughter Like the Finest Moon's Discourse Sutra (Candrottarna-darito-vyafaranasutra)
    《月上童女请问经》 (梵: Can drottama-darika-vyakarana-sutra)
    Formerly I have killed all of you,
    And you have slashed and dismembered me.
    All of us have been mutual enemies and killed one another.
    How could you be attached?
    我在过去曾经杀害你们所有人,而你们亦曾把我凌迟杀害。我们大家互相仇杀,这样又怎能生起贪爱心?
    the fault of uncertainty
    不固定的过患
    发表于 2014-1-6 10:07:16 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第38页,中文参考台湾妙音白话版。
    Asanga's Levels of Yogic Deeds (Yoga-carya-bhumi)
    《本地分》(《瑜伽师地论》中)
    master, abbot, guru, or someone like a guru.
    轨范师、亲教师、上师或与相当于上师的人。
    Once you develop this conviction, you will then easily remember their kindness and so forth. If you do not develop it, you will have no basis for remembering their kindness.
    当这种定解生起后,「念恩」等等即能轻易生起。假如不能生起这种定解,我们便会缺乏「念恩」的基础。
    when you were a helpless, newborn infant, she held you to the warmth of her flesh and bounced you on the tips of her ten fingers.
    在我仍是一个初出生的黄毛稚子时,她以体温给我保暖,用十只手指来逗弄我
    suckled you at her breast
    给我哺乳
    remove mucus from your nose, and used her hand to wipe away your excrement. So in various ways she nurtured you tirelessly.
    拭净我的鼻涕,亲手为我抹掉排泄物,从不厌倦地养育我。
    发表于 2014-1-7 09:35:57 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第39页,中文参考台湾妙音白话版。
    she had secured through great hardship while engaging in wrongdoing and receiving ill repute and suffering.
       是她历尽艰难,不惜身犯罪行,背负恶名,含辛茹苦地换来送给我。
    If you suffered from illness, pain, or the threat of death, your mother made the choice from the depths of her heart that she would rather be sick than you be sick, she would rather be in pain than you be in pain, she would rather die than you die. By putting this feeling into action, she did what was needed to alleviate these troubles. In short, contemplate one-pointedly how your mother provided help and happiness and cleared away harm and suffering to the best of her knowledge and ability.
       当我们生病受苦或受死亡威胁时,母亲宁愿自己生病也不愿我们生病,宁愿自己受苦也不愿我们受苦,宁愿自己丧生也不愿我们丧生,甘心代替我们承受,用尽一切办法让我们脱离困境。总之,应专注思维我们的母亲是怎样竭尽她的知识才能,帮助我们获得安乐,为我们排除痛苦侵害。
    发表于 2014-1-8 09:18:19 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第39、40页,中文参考台湾妙音白话版。
    When you have an attitude toward your enemies that is like the one you have toward your mother, recognize that all beings in the ten directions are your mothers, and then gradually and with increasing extensiveness cultivate a remembrance of their kindness.
    当我们对仇敌的态度也可以像对母亲一样时,便要认知十方一切有情皆是母亲,把修习念恩的范围逐步扩大。
    ten directions 十方
    remembrance of their kindness 念恩
    Triratnadasa's Praise of Infinite Qualities (Gunaparyanta-stotra)
    《无边功德赞》(梵:Gunaparyanta-stotra。造者为三宝尊论师,梵:Triratnadasa)
    Whose blind ignorance ruins their intelligence
    被无明蒙蔽,丧失智慧
    I made aspirational prayers to liberate these protectorless beings.
    故当发愿度脱这些无依无靠的有情。
    made aspirational prayers 发愿
    protectorless beings 无靠的有情
    Bhavaviveka's Heart of the Middle Way (Madhyamaka-hrdaya)
    《中观心论》
    发表于 2014-1-9 08:48:36 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第40页,中文参考台湾妙音白话版。
    It is said that a kindness unrepaid weighs more than the heavy burden of the ocean together with Mount Meru and that repaying others' kindness occasions the praise of the learned.
    据说,不报恩的担子比大海加上须弥山的重担更为沉重,而报恩却能博得有识智者的赞叹。
    The Verses from the Naga King's Drum (Naga-raja-bheri-gatha)
    《龙王鼓音颂》(梵:Naga-raja -hheri-gatha)
    The learned praise persons
    Whose minds are not excited,
    Who recognize and repay others' deeds,
    And who do not waste others' kindness.
    心不掉举,能知恩图报,不忘恩负义的人,才能获得博学智者的称赞。
    remain composed保持镇静
    They lack eyes to see the paths to high status [rebirth as a human or deity] and certain goodness [liberation or omniscience].
    他们缺乏能看见增上生道和决定胜道的眼目
    high status [rebirth as a human or deity] 增上生
    certain goodness [liberation or omniscience] 决定胜
    发表于 2014-1-13 08:57:24 | 显示全部楼层
    英汉对照宗喀巴大师《广论》词句,英文版第2册第41、42页,中文参考台湾妙音白话版。
    Santideva's Compendium of Trainings (Siksa-samuccaya) 《集学论》
    Crazed by the afflictions, blinded by ignorance,
    Stumbling with each step
    On a path with many a precipice,
    You and others are always subject to sorrow—
    All beings have similar sufferings.
    因烦恼而狂乱,因患痴而盲目,步履蹒跚地走在悬崖险途之上。我们自己和其他人常受忧悲所侵,一切有情均有这样的痛苦。
    The development of the attitude of being intent on others' welfare has three parts:
    1. The cultivation of love
    2. The cultivation of compassion
    3. The cultivation of wholehearted resolve
       「发起希求利他之心」分三:(一)修慈。(二)修悲。(三)修增上意乐。
    wholehearted resolve 增上意乐
    The object of love is living beings who do not have happiness. The subjective aspects are thinking, "How nice it would be if beings were happy," "May they be happy," and "I will cause them to be happy."
    「慈」的「所缘」乃是那些缺乏安乐的有情。而「行相」(藏:rnampa)便是「若众生能符安乐就好极了。愿他们能得安乐。我要令他们获得安乐」的想法。
    The object所缘
    The subjective aspects行相
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