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    [多语种翻译] 学诚法师《感悟人生》中英对照抄录

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    发表于 2015-5-21 10:55:59 | 显示全部楼层 |阅读模式
    本帖最后由 nothing云深 于 2015-5-22 09:05 编辑

      暇满时翻译《感悟人生》,并与英文版对照学习,法喜充满。抄录中英文对照于此,与众师兄共修。自己翻译的版本,就私藏了:)
                                  第一讲 感悟人生

        “中元普度法会”最后一天,学诚大和尚龙泉寺西跨院为弟子们传授皈依,并作了《感悟人生》这一重要开示。此次开示拉开了龙泉寺系统生命教育的序幕。                                                    Lecture 1 Understanding Life
        On September 10,2006,the last day of the Ullambana Dharma Assembly after the summer retreat of the monastic community, Ven. Master Xuecheng transmitted the refuges to lay Buddhists in the Western Yard and gave a lecture entitled “Understanding Life”, thus opening a new chapter of a systematic education for life in the Longquan Monastery.
        诸位来到寺庙里,目的是学佛法,修改自己的习气、毛病,根据佛法修行,最后圆满福德智慧资粮,成就佛果。修行是一个很漫长的过程,需要很长很长的时间。要想修行,首先要皈依、要受戒。
        You have come to the monastery to study Buddha’s teachings to improve upon your own habits and deficits. Then, by cultivating yourselves in accordance with Buddha’s teachings, you may ultimately achieve perfect merit and wisdom, and attain Buddhahood. Practicing towards these goals is a lengthy process which requires a very long time. If you want to practice Buddhism, here are the prerequisites: to convert through taking refuge in the Three Jewels, and receive the precepts of Buddha’s teachings.
       一、人生何去何从  
            为什么皈依、受戒与修行有着紧密的联系呢?
            大家可以想一想,每个人都是如何而生?为何而活?“如何而生”就是我们能够来到这样一个人世间的原因。我们来到人世间以后,是为了什么而活在这个世间?就是来到这个世间的原因是什么,活在这个世间的目的是什么,这是作为佛教徒,大家要关心、探讨、解决的问题。
    I. Where do we come from? Where are we going?
       Why are taking refuge and receiving the precepts so important in cultivating the Buddha’s teachings? Let us firstly think over the following issue: How does each one become human and for what purpose are we to live? The question how each becomes human concerns the exploration of the cause of our being brought into this world; and the following question regarding the purpose of our life means the query for the meaning of existence. This is to say, why we get here and for what purpose? These are the questions every Buddhist should concern themselves with, explore and solve.
         未皈依以前,大家在家里、在世俗社会生活。世俗社会有种种的标准,种种的价值观,种种的生活方式。我们在世俗社会的生活中,有时候会感觉到痛苦,有时候会感觉到快乐,更多的情况下是痛苦当中有快乐,快乐当中又夹杂着痛苦,苦乐交参,苦多乐少。痛苦永远比快乐多,痛苦永远比快乐的时间长;快乐永远比痛苦短暂,快乐永远比痛苦少。我们在佛门里就是要解决这样的问题:如何让我们的快乐能够持久,让我们的痛苦能够越来越淡化,越来越短暂,最后把这些痛苦全部都消除掉。
        Before taking refuge, we all live in a secular world which has its own set of standards, values and lifestyles. In the secular life, sometimes we feel pain, sometimes happiness. More often than not, in pain, there is an element of happiness; in happiness, there is an element of pain. In this mixture of feelings, pain is always stronger and lasts longer; in contrast, happiness is always more subtle and transient. As well, the duration of suffering is longer than that of happiness. Given this state, Buddhism provides a path for us to sustain our happiness, to dilute and reduce our suffering, and eventually get rid of all sufferings once and for all.
     皈依的意思就是皈投、依靠。皈投、依靠什么呢?皈投三宝、依靠三宝。如社会上发生的一些自然灾害:台风把房子刮倒了,地震把房子震倒了,火灾把房子烧没了……你家里没有房子住了,没有东西吃了,没有钱花了……那怎么办呢?要去投亲,要去靠友,要去皈投,要去寻找依靠,要去寻找皈依,寻找别人对我们的帮助和庇护。这是在现实生活当中,大家在生活层面、物质层面遇到问题和苦难的时候,需要别人给我们帮忙。我们内心里面的问题——烦恼、业、痛苦,在世间找来找去,找不到解决的办法,找不到解决的答案,找不到为我们解决这些问题的人,寺院里面的佛法僧三宝就是要为我们解决这样的一些问题。两千多年来,多少人皈投在释迦牟尼佛的门下!多少人获得生命的解脱、获得人生意义的最大的实现。
        To take refuge means to “seek shelter” or to “rely on”. But what exactly do we seek shelter in or rely on? We seek shelter in the Three Jewels of the Buddha, the Teaching and the Community. We take refuge in them. Imagine a natural calamity occurs and your house gets destroyed: a typhoon blows it away, an earthquake crushes it, or a fire burns it down. What would you do in an emergency situation like this—when you haven’t a house to live in, any food to eat, or any money to spend?  This is a case in real life which forces us to seek help from others out of confrontations from problems and miseries in the material world. However, when it comes to problems concerning our inner heart, like afflictions, karmas and sufferings, many of us have tried, and keep trying to no avail, to find the right way to cope and the right people to help. In answer to this, the Three Jewels of the Buddha, the Teaching and the Community of the monastery are the ones that can help us deal with these deeper problems in life. In fact, for more than 2000 years, innumerable people have turned to the teaching of Buddha Shakyamuni for guidance and have successfully freed their lives from suffering. Such liberation is the realization of ultimate meaning of life.




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     楼主| 发表于 2015-5-22 09:09:35 | 显示全部楼层
    学诚法师《感悟人生》中英对照:第一讲(2)
     二、善恶在心
      我们来到人间,有人的身体、人的形状,有自己的血肉之躯,五官具足,也有父母给我们的名字。人的这个身体本身没有对错,错在我们这个身体会去做错事、做坏事。做错事、做坏事就会给第二个人、第三个人、跟我们直接、间接有关联的人带来麻烦,带来纠纷,带来问题,带来苦难;反过来说,如果通过我们的身体、我们的手、我们的脚、我们的眼睛、我们的耳朵、我们的嘴,去说好话,走好路,做好事,就会有很多人得到我们的帮助和利益。那么,为什么我们会有这样两种不同的行为?就是说,一种行为是恶的、错的,一种行为是善的、对的,一种行为是利人的,一种行为是害人的?其原因在我们的心,是我们内心的问题。
    II. Mind determines whether it is virtuous or nonvirtuous
    Each one of us is born into this world with a human body, with the five senses, and is give a unique name by our parents. From the start, there is nothing wrong with the physical body itself. What is wrong then? It is that we misuse our body to commit bad and wrong deeds. This creates troubles, disputes, problems and distresses for people who are connected to us both directly and indirectly. Contrarily, if we use our body, our hands, our feet, our eyes, ears and mouths to speak good words, to take correct paths, and to perform good deeds, then many people will be able to benefit from our acts. Why is it possible that we have inherited these two different kinds of behavior? On the one hand, we are capable of committing wrong deeds; on the other hand, we are also capable of acting good. One is benefiting people; the other is harming people. The root cause lies in our heart, our inner heart.
    世间上一个正人君子,一个对国家、对平民百姓做出很大贡献的人,我们常常就会讲这个人很有德行,这个人很有品行,品德非常好、非常高。用佛教的语言来讲,你对别人做了很多的好事,就是善行;你对别人做了很多的坏事,就是恶行。善的行为就构成了善的业,恶的行为就构成了恶的业。善的行为就会给自己和他人引发快乐的结果,恶的行为就会给自己和别人引发痛苦的结果。
    An honorable person in this world, who has made great contributions to the country and to the people, is often regarded as one who has high moral integrity. In Buddhist terms, a person accumulates good deeds if he or she does many good things for others, while bad deeds are accumulated if a person commits many bad acts. Good deeds make good karma, but bad deeds form bad karma. Good deeds bring out happy outcome for oneself and for others, while evil acts cause suffering for oneself and for others.
    在世间,我们常常会接触到,接收到一些似是而非的观念,认为我们去利益别人,帮助别人会吃亏;利益别人,帮助别人是错的,是不应该的。佛法恰恰相反,佛法告诉我们去利益别人、帮助别人是好的,是应该的,是善良的,能够带来快乐。世间方面常常告诉我们,不去帮助别人,不去利益别人才能给自己带来快乐;佛法说你去帮助别人、去利益别人才能给自己带来快乐,这两个定义刚好是相反的。
    In society we often come across some specious views, like the notion that we will suffer losses if we help others, as if it is wrong for us to help and benefit others. Buddhism is completely different in this aspect as it advocates for a notion, that to help others is virtuous and we should do it as it brings happiness. Here is the sharp contrast of two ways of reasoning: secularism often tells us not help and benefit others given our desire to secure our own happiness, while Buddhism teaches us that helping and benefiting others is the only way to gain happiness.
    佛法讲“因果”,这一点非常重要。我们到底应该怎么选择呢?我们是选择去利人、去帮人,还是不去利人、不去帮人?我们在家也好,在单位也好,在社会上也好,常常害怕自己会吃亏,常常喜欢去占别人的、占单位的小便宜,这些观念都是要不得的,都是不好的一些观念。我们为什么会有这些观念呢?为什么我们会这样去考虑,去思维,去作这样一个决定呢?我们自己也不知道自己为什么要这么去作决定,自己也不知道为什么要这样去做、这样去生活。你不知道就是你的原因,用佛教的语言来讲就是“无明”,无明状态。
    Buddhism stresses the important principle of “cause and effect”. What choice shall we make, then? Help and benefit others or not? No matter if we are in the home with family, in the office, or out in society, there is always a concern about loss, and we try to gain as much advantage as possible from others. In fact, such concepts are unwarranted and should be rejected. Why do we develop such thoughts? Why do we think about, consider and make such a decision? Very likely, we are not even conscious of the real drive behind our decision. We have no idea why we act and live in such a way. We are in a state of unawareness. In Buddhist terms, this state is called ignorance.
     楼主| 发表于 2015-5-22 09:11:59 | 显示全部楼层
    本帖最后由 nothing云深 于 2015-6-3 08:30 编辑

    发重了,删除:)
     楼主| 发表于 2015-5-26 11:41:57 | 显示全部楼层
    学诚法师《感悟人生》中英对照:第一讲(3)a
     三、云何降伏其心
      1.靠三宝解决内心的问题
      大家到寺庙里边来,就是要去解决自己长期以来内心深处解决不了的问题,找寻内心深处痛苦的原因。我们要找到这个原因,要解决我们内心深处的烦恼及内心深处自己想不清楚的问题。为什么我们自己内心深处的这些问题、烦恼,自己不知道呢?
    III How should our minds be subdued
    1. Many of us have come to the monastery to resolve the problems that have been left unattended for a long time, to discover the causes of our greatest sufferings and correct the questions that are rooted so deeply that we ourselves don’t understand them. Why is it that we are not able to come to know these inner questions and troubles?
    大家在世间学的都是世间法。世间法是根据世间的道理存在的。佛法既包括了世间法,也包括了出世间法。世间法用佛教的名词来讲叫俗谛,出世间法用佛教的名词来讲叫真谛。我们如何在俗谛的基础上能够证到真谛,能够见到真谛?这是我们要努力的方向和目标。
    This is because the skills and knowledge that we have acquired so far are what we call mundane dharma, which is established on the basis of the reasoning in the secular world. The Buddha’s teachings, on the other hand, comprise both mundane dharma and supramundane dharma. In Buddhist terms, mundane dharma is the relative truth, while supramundane dharma is the absolute truth. We utilize the relative truth as an expedient method for attaining the absolute truth. The realization of the absolute truth is the direction and goal we shall strive for.  
    我们大家拥有一个“人”的身体,这本身已经很难得了。身体本身没有错,错的是我们的行为,因为我们的行为受到我们的烦恼驱动。如何来解决我们的烦恼,如何来解决我们自己身语意会造恶业的问题,就要依靠三宝了,这是很重要的。
    I mentioned just now that each one of us owns a human body, which in itself is a very precious gift. To begin with, there is nothing wrong with the body itself; what could go wrong is our behavior being driven by our afflictions. In order to resolve our afflictions and the problem of evil karmas caused by our body, speech and mind, we have to rely on the guidance of the Three Jewels. This is the most important thing.
    现在大家都能够学习到佛法,以及我们出家法师能够出家,都是跟释迦牟尼佛有关系的。出家的目的是为了学佛法。佛法是释迦牟尼佛通过多生多劫的修行,开悟以后讲出来的。诸位到庙里来,跟出家人一样,要来学习佛法。学习佛法要皈依、要受戒。我们出家的法师要皈依、受戒,在家的居士们也要皈依、受戒。皈依是一样的,都要皈依三宝。但是戒律不一样,出家人的戒律更多、更严格,在家居士的戒律就比较简单、比较宽松。如果没有皈依,没有受戒,我们就学不到佛法,我们就学不好佛法。这就是一个很重要的标准和界限。
    It can all be contributed to Buddha Shakyamuni, both for the Buddhist teachings that people study now, and for the ordination for one to become a Buddhist monk. As a matter of fact, to become a monk is to study and preserve the teaching of Buddha, which was taught by Buddha Shakyamuni after his final enlightenment as a result of cultivation through innumerable lives and kalpas. You have come to the monastery to study the teachings of Buddha. For this purpose, we must take refuge in the Three Jewels and receive the Buddha’s precepts. These are the necessary steps that both monks and laity have to undertake. While the objects to which we go for refuge, the Three Jewels, are the same for both monks and laity, there are some differences in the precepts they receive. For the monks, there are more and stricter precepts, which are simpler and more relaxed for the laity. Without vowing to take refuge and receive the precepts, it is impossible for us to understand or grasp the essence of Buddha’s teachings. It is a fairly vital criterion and threshold.   
    我们皈依——皈投三宝以后,就要根据三宝的要求、开示,根据佛法来指导我们自己的生活,指导我们自己的工作。我们的起心动念要同佛法相结合,根据佛法来思考问题,根据佛法来认识问题,根据佛法来说话,根据佛法来走路,根据佛法来做事。也就是,我们要说话的时候就要想一想,按佛法的要求怎么样说才对;我们要做事的时候也要认识到,做这个事情同佛法违背不违背;我们走路的时候也要考虑到,在路上有没有踩到蚂蚁,有没有踩到昆虫,有没有踩到一些小动物。我们去的地方是不是适合我们去,去的地方是不是对自己的身心有利……这些我们都要去考虑。
    After our going for refuge and taking shelter in the Three Jewels, we should follow their guidance, instructions, and teachings while conducting our daily life and work. We should connect our mind to the Buddha’s teachings, and endeavor to train ourselves to think about and appreciate things, and to speak, walk and do things in accordance with Buddha’s teachings. Meaning, before we say something, we need to reflect on how the Teaching would mandate us to speak; when we act, we need to be cautious whether such an action would violate the Teaching; when we walk, we need to be mindful of and watch out for not tramping on ants or other insects; when going somewhere, we need to mind if our intended destination is appropriate, or beneficial to our body and mind. All such matters will have to be taken into consideration.
     楼主| 发表于 2015-5-27 17:02:04 | 显示全部楼层
    学诚法师《感悟人生》中英对照:第一讲(3)b

    自勉:坚持翻译、抄录,与网友共修,降伏自己浮躁之心。

          2.受戒功德不可思议
      如果我们受了八关斋戒,受了五戒,甚至受了居士的菩萨戒,这种功德、意义、福报非常大。这是什么原因呢?因为我们受戒以后,这个善法是在一切众生的份上得到的,是在三宝的份上得到的。同样做一件好事,世间善法跟佛法里边的善法是不一样的。世间善法,一件事情的意义本身只有一件事情的意义,而佛法的善法,它的意义就大大不同了,它的代表性非常广泛。
         2. Taking precepts brings forth incalculable merit
       If we have received the Five Precepts, the Eight Precepts, or even the Bodhisattva Precepts for lay people, the resulting merit, significance and happiness from a virtuous deed is much greater. Why is it so? It is because after receiving the precepts every good deed is performed on account of all sentient beings and the Three Jewels. The same good deed is weighted differently whether it is performed in accordance with mundane standards or Buddhist standards. The meaning of the secular deed is confined to the thing itself, while the meaning of the deed performed in accordance with the Buddha’s teaching differs greatly due to its broader and more profound complications.
    举一个例子来讲,比如你会画画,画了一幅画以后去送给一个普通人。他本身可能不知道你这个画有什么价值,收了以后,弄不好就扔到垃圾桶里面了。如果你这样一幅画送给国家主席,那么情况就不一样了,同样一个行为,它的意义就不一样了,它的代表性就不一样了。国家主席他代表整个国家的人,比如我们中国的国家主席,他代表了十几亿人,你送给了他,就有那么大的功德了。
    Let me give you an example. Assuming that you were a painter and you presented one of your paintings as a gift to a farmer(?), who didn’t know how to appreciate its value, you painting would very likely end up in a garbage bin. However, should you present your painting to the State President, then the implication would be totally different. The same gift would take on another significance and representation. As the State President, he represents all of the people in the country—for example, let’s say the President of China represents 1.3 billion people. In this case, the same act of presenting the painting is now very different and your corresponding merit will be gained in such a context.
    在三宝地更是如此,你做一件事情,一个行为,都是从我们自己内心最深处发出来的,是自己要去做的,自己为了要累积福德、智慧资粮而来做的。这跟世间做事情是不一样的。
       This is especially true in the sacred place of the Three Jewels. When everything we do is out of the depths of our heart, having full sincerity in accumulating merit and wisdom, your actions will go different ways from the ways of doing things in society.
      世间上做事情,比如说你有一个职业,你从事这个职业的目的是为了你的生活,让你和你的家人生活过得好一点。你职业干得好一点,职位高一点,或许能做出一番事业。你做了一番事业,仅仅是要来激发你自己聪明才智的潜能,把内在的潜能表现出来而已。你这种潜能表现出来,到底对社会、对他人、对自己是有利还是有害的,那就很难讲了,就说不清楚了。佛法则不一样,佛法一方面要引导我们把自己生命的潜能淋漓尽致地发挥出来,同时对自己、对大家又能够有利,同时又能够让自己、让大家,在当下、在现在、在未来、在更长远的未来,都能够幸福快乐,这样做事情的出发点和目的是大大不一样的。
      In the secular life, the reason to work is to secure a better life for ourselves and for our family. If you do a good job, you may get a higher position, or even become a man of enterprise. That you have a career to pursue is that you have a vent for you intelligence and potentials. Nevertheless, it could be hard to tell whether such realization of your potentials means good or bad to the society, other people or even yourself. In this sense, the Buddha’s teaching takes a different approach. While Buddhism provides guidance for the realization of our potentials in life, it also directs us to benefit ourselves and others, achieving happiness not only for ourselves but for others, not only in the present, but also in the near future, and in the distant future. Therefore, the secular pursuit of happiness and that of the Buddhism differ in both the starting point and the destination of the actions.
     楼主| 发表于 2015-6-3 08:32:10 | 显示全部楼层
    学诚法师《感悟人生》中英对照:第一讲(4)
    自勉:修行和学习,都是长远的事,不能求一时精进。:)
    四、环境对人的影响
      我们来到庙里当义工,做了一些很脏、很累、很苦的活,但是大家干得很高兴,越干越有劲,越干越快乐,换一个环境可能就不会了。有好多人,自己在家里都不愿意做家务,都是请保姆请别人来帮忙。为什么在自己家里或者说在单位里,这种能力就发挥不出来,在庙里就能够发挥得出来?为什么同样一个人在两种环境里会判若两人?由此可见,环境对人影响的重要性。寺庙是佛法僧三宝的清净宝地,因为它是清净的宝地,所以能够净化我们内心的烦恼。
    IV. Impacts of environment on ourselves
        For this reason, many people have come to the monastery to do volunteer work and engage themselves in dirty and tiring work, but they still feel happy and remain in high spirits. The more they work, they more motivated they are, and the happier they become. On the contrary, if they stay at home or in another situation, they may become so lazy that even the household chores would left to the care of others, or hourly workers. Why do we behave so differently as if we were not the same person? Why is it that we should lose our motivation at home or in office, but virtue can be brought out while in the monastery? The same person in different environments would act as if being two different persons. From observation, we know that environment has an important influence over people. As the Buddhist monastery is the pure and sacred place of the Three Jewels of the Buddha, the Teaching and the Community, it has the ability to help purify the afflictions of our inner heart.  
    就犹如我们在一个缺氧的地方,氧气非常稀薄,比如在喜马拉雅山上,呼吸就会困难,甚至会奄奄一息,需要吸氧。当你来到海拔低的地方,即刻自己的生命就会复苏,精神状态就会恢复过来,这表明环境对人的重要性。
    When we go to a place with thin air such as in the Himalayas, our breathing may become so labored as if we are on the verge of death. Then, if we are given oxygen to such on, or descend to a lower altitude, our lives will be revived and our spirit will be recovered. This example shows how important the environment can be to us.  
     大家来到寺庙里学佛法,绝对能够感受到佛法对自己的帮助,增加自己对佛法的体验。佛法到底是什么,我们慢慢就会感受得到,慢慢就会理解得到,慢慢就会一点一点去信仰它,一点一点去皈投、依靠,这些是非常重要的。
    If we come to the monastery to study Buddhism, we will definitely know that the Teaching will be helpful to us and gain real experience in it. What the Buddha’s Teaching is really like? Step by step, we will have a sense about it, an understanding of its true essence. Bit by bit, we will be able to establish our faith and go for refuge to the Three Jewels. This is a very important point.

     楼主| 发表于 2015-6-17 15:28:03 | 显示全部楼层
    学诚法师《感悟人生》中英对照:第一讲(5)a
           
     五、不忘初心常省思
      1.勿忘初心
      有些人来到寺庙学佛法,好像修行没有什么进步,好像修行会恍恍惚惚,甚至修得越久越不想去修,修得越久好像佛法离自己越远,这是什么原因呢?最重要的原因就是把自己最初的发心忘记了。当我们学佛到一定时候,来到庙里法会参加多了,往往就会把自己最初的发心忘记掉。最初的发心很重要,是你皈依、学佛最主要的原因。你把皈依、学佛法最主要的、最根本的原因忘记掉了,当然我们的行为就显示不出它的意义。你的行为没有意义,那么你的结果自然而然就不好了。
    V. Never forget our original motivation and closely observe our minds
    1. Never forget our original motivation
    However, there are people coming to the monastery to study Buddhism who do not seem to be making any progress. Their practice has become dull and unfocused. It seems as though the more they practice, the further away they turn from the Buddha’s teaching. Why is this happening? There are several reasons. The major reason is that after having studied Buddhism for a period and having attended a number of Dharma assemblies, our original motivation may fade. The initial intention is vital, for if we forget about the primary and principal causes of going for refuge and studying Buddhism, our behavior would fail to make much sense. And without this, we can’t expect to have a sensible result.  
    佛法是非常注重发心的。你是发清净心,还是发染污心;是发善心,还是起了恶念;你是散乱心,还是我们内心里面都是戒定慧的功夫,这种行为所显示出来的意义是大大不一样的。
    Buddhism attaches great importance to motivation; its being pure or deluded, kind or evil, distracted or responsive to the precepts, concentration and wisdom, the behavior will have completely different meaning.
    犹如一个学生去了学校,你如果不好好念书,不认真用心念书,哪怕你每天去学校,最后你的考试成绩也会很差。我们去了学校,自己要认真用功,用心读书,找最好的老师接受教育,并且按照老师的要求,认认真真去完成作业,最后才会有好的成绩。如果来到学校,根本不按照老师的要求去用功学习,老师为我们指出来的问题也不能很好地改进,那么你一而再,再而三地去学校,仅仅是徒有其名。我们学得比较久的同学,常常会犯这个毛病。
    有时候我们也会说:我们在三宝地就是为了要积聚资粮,为了要好好学佛,为了要好好修行。这个时候的认识,仅仅是理论上的认可、理论上的认知而已,而实际上此时此刻你的心,跟你最初第一天、第一次来到寺庙那一刻的心,已经是大大不同了。

    At times, we would state, “Okay, I know for sure that to come to the Three Jewels place is to accumulate merits, study and practice Buddhism.” Nevertheless, this claim remains nothing but theory. At that moment, you are experiencing an aberrant state of mind far from what you experienced during your first visit to the monastery.

     楼主| 发表于 2015-6-17 15:33:22 | 显示全部楼层
    学诚法师《感悟人生》中英对照:第一讲(5)b       

    2.嫉妒和骄慢
      佛法告诉我们,皈依、修行要殷重,要非常至诚,非常恳切,我们非常认真去修行,才能够有感应。我们不能至诚、恭敬、殷重去用功、祈求、修行,就说明我们已经在散乱,我们在起慢心,我们在掉举,我们在嫉妒,我们在比较,在分别,在烦恼。这些问题都没有得到解决,这些问题就障碍我们来到庙里听经闻法,使我们不能如理思维,不能如理抉择,不能把法真正地听到心里去,也就是把自己障碍住了。
    2. Jealousy and arrogance
    The Buddha’s teaching tells us to cultivate on refuge and practice the instructions in earnest, in supreme sincerity and in whole-heartedness. Only in this way, can our cultivation have a response. If there isn’t enough ardency, respectfulness and sincerity when practicing and supplicating, then we must be caught in distraction, arrogance, restlessness and jealousy, etc., and we must be practicing discriminating or afflictive thoughts. Before such problems are settled, there will be obstacles preventing us from reasonably listening to, contemplating on and gaining certainty of the doctrines, and therefore being able to absorb the teachings in the heart and mind.  
     我们容易犯很多毛病,嫉妒和骄慢是比较容易犯的两个毛病。慢心的特点就是你在高处去看人,嫉妒的特点就是你自己站在低处去看人。从低处看人,你就觉得好像每个人都比我好,各方面都比我好。那么,别人每一方面都比你好这本身不是问题,当你看到别人用功修行,具有能力、财富、品貌等等,事业、家庭比自己好,内心难过,内心起烦恼,内心产生痛苦,这个就叫做嫉妒,这就是问题。
    What problems, then, are we prone to? Let’s mention two of them—jealousy and arrogance. To be arrogant means to be prideful and self-conceited. Arrogance is featured by the tendency to look down upon others. So far as jealousy is concerned, it is as if you look up at other people from a lower place and feel that everybody seems more outstanding in all respects. Despite that being supreme in itself should be normal, you may have fostered a feeling of sadness, disappointment and agony at the idea that others appear to be more advantaged in cultivation, ability, wealth, character, appearance, career, family, etc. Then this is jealousy.
    什么叫做骄慢呢?当我们多做了一点事情时,就觉得别人都不如我,我做了很多;我们做得好一点,就认为别人做得那么差劲;我们自己比别人聪明一点,就觉得别人都很笨;我们能力比别人强一点,就会看不起别人,会认为别人那么差劲;我们自己文化高一点,就觉得别人文化程度那么差;我们体力好一点,就觉得别人那么无能。诸如此类,内心总是不能平静,内心总是不能平衡,内心总是不能以平常心来认识自己,以平常心来对人、对事,以平常心来学佛法。
    What is arrogance like? In doing things, when we have accomplished a bit more, we would have a feeling that others are not as good as we are, that we have done much more than they have. When we have performed a bit better, we would take it for granted that others have done poorly. When we appear a bit smarter than others, we would think of others as stupid. If we are a bit competent, we would look down upon others and treat them as incompetent. If we are educated a bit better, we would be inclined to snore at those we consider poor-educated. If we have a bit stronger physique, we would take others as the weak. Our innermost mind could never be calmed or balanced, and we couldn’t meet ourselves or others or issues with a balanced heart or ordinary mind. Nor could we study Buddha’s teachings with such a mind.  
      古来祖师大德讲,“平常心是道”。“平常心是道”就是能够如实认识到自己的心,自己内心是什么状态,内心是什么问题,看得清清楚楚,而不是有高有低。所有外在的问题,都是我们自己内心的问题。内心的问题中,有些问题就是你当下的问题,认识不清楚就是你智慧缺乏,烦恼障、所知障重;有些内心的问题,是你过去世等流下来,过去累积下来的,把你内心障碍住了,把你内心那份善良的、清静的、庄严的心给塞满了。那怎么办呢?你要把这些障碍、问题清除掉,就要去忏悔。
    The ancient patriarch masters often instructed, “Ordinary mind is path.” That is to say, one needs to truly understand his own mind, perceive clearly the conditions and problems of the mind, without ups and downs in thoughts. All problems seemingly arising from the outside actually originate in our inner mind. Among the inner problems, some are problems of the present time, which you cannot see clearly due to you lacking wisdom, having lots of afflictive and noetic hindrances. Some problems can be traced back to your habitual way of thinking inherited from a time long past, which have become inner obstacles which block your benevolent, pure and dignified mind in the primary form. What should be done, then? You should remove them, remove all the obstacles and problems through repentance.  
    发表于 2017-9-22 09:41:38 | 显示全部楼层
    本帖最后由 chencai123 于 2017-10-11 09:45 编辑

    顶礼师兄 全翻完了吗  感恩师兄  是 两种语言  更能契入  随喜师兄!

    贤双法师开示:感悟人生的殊胜与意义
    https://forum.longquanzs.org/for ... 0773&fromuid=195545
    (出处: 龙泉论坛)

    《感悟人生》的开示,是师父内心佛法的证量和境界,它和道次第结合,针对我们根器,内心自然流露出来,开演出来的佛法,所以你看文字简单,实际上它这个内涵是师父或佛菩萨内心的一种境界,佛法觉悟和证悟的境界,所以说不简单。

    我学习和带动《感悟人生》很多遍了,第一遍是一种体会,第二遍、第三遍感受又不一样,包括我带课时需要备课、很认真地学,发现里面的内涵每次学习又不一样,后来我学广论毗钵舍那章的时候,我再一看师父讲的,发现师父把毗钵舍那的内涵也讲出来了,你说它简单吗?所以的话,就是说我们不同的人,不同的时期、不同的心境、不同的根器,学习师父的《感悟人生》,他得到的收获和加持力也不一样。

    感悟人生》是把世俗观念转化为佛法观念,
    《苦乐人生》是把学佛人的观念转化成正见,
    《认识人生》是把学《广论》人的邪见问题转过来。
    我们学习要体会师父的心境,师父是对心的引导,破迷开悟,不是说理和理路。


    1.  感悟人生——总说。价值取向及终极关怀
    2.  认识烦恼是修行的开始——剖析居士学修中的问题
    3.  佛教是一种系统完整的生命教育——树立佛法的正见,了解团体理念,培养内心法的力量
    4.  欲乐与法乐的省思——放下外缘
    5.  建立终极信仰的意义——谈一般信仰与终极信仰
    6.  如何分享同行善友的功德与经验——提出无限生命的概念,法与相续的结合,大乘增上生,融入师法友团队,智慧观照,历事练心
    7.  从内心深处寻找苦乐源头——师法友团队的殊胜
    8.  如何扫除自心的尘垢——尘垢即烦恼,上中下士对治烦恼的方式
    通过以上4-8讲,建立修行正确的观念,解决对佛法片面认识的粗分的问题
    9.  寻找生命中的贵人——依师,建立道次第宗旨
    10. 阿底峡尊者的启示——喻




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