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一语道破真理,字字皆显智慧中英文

面书号 2025-01-24 14:53 24


一语道破真谛,字字尽显智慧。在这篇短文的开篇,我们即将揭开一扇通往智慧之门,探寻那隐藏在平凡文字背后的深邃哲理。

One sentence reveals the essence, every word shows wisdom. At the beginning of this short article, we are about to open a door to the gate of wisdom, exploring the profound philosophy hidden behind the ordinary words.

1. 慈悲观--对治嗔恚--于怨亲等观,慈心与乐,悲心除其苦。

1. Compassionate pessimism - counteracting anger and hatred - when viewing enemies and relatives alike, cultivate a compassionate heart that brings joy and a compassionate heart that alleviates their suffering.

2. 断袖余桃 指男性之间的同性恋。同“断袖之癖”。

2. "Duan Xiu Yu Tao" refers to homosexuality between men. It is the same as "the habit of Duan Xiu."

3. 因缘观--对治愚痴--观生死中唯有十二因缘,其中无我,无作者,无受者。

3. The Concept of Karma – Counteracting Ignorance – Observing that in the cycle of birth and death, there are only twelve interdependent causes and conditions, none of which is the self, none is the creator, and none is the recipient.

4. 五取蕴苦:我们对五蕴(即是色、受、想、行、识五种身心聚合)的身心产生执著,称为五取蕴。取是执取的意思。五取蕴刹那刹那的生灭,它一直迁流变坏,所以是苦。 在这三苦与八苦中,真正的苦是发生在于“行苦”,此苦唯有圣人能觉知。佛教所说的苦与世间人所说的苦不同;佛陀出家修道,所看到的并不是世间人所知的苦受、乐受的苦而已,佛陀所觉知的苦是:这个世间一切都是有为变化,终归变灭,不能自主故苦,此苦称为“行苦”。如果佛陀没有为我们阐述,我们凡夫对它是不知不觉的,因为我们迷在苦、乐之中。这个苦必须以智慧观察,所以初学佛者应以闻、思、修中的“闻慧”来了解“行苦”是一种苦。这个“行苦”并非“苦苦”与“坏苦”,而是因为不自在,就是苦。苦圣谛中最究竟的苦是“行苦”,如果没有它,我们可以想尽所有的方法,修各种福报,追求种种的乐受;如果福报很大,在天上或人间享受五欲之乐的我们,根本就不知道苦为何物,只知道乐,那么这个苦圣谛就没法成立。但实际上并不如此,这五欲之乐是包含在行苦中,因为它会变化、变坏;也就是说即使升天做天人,在天上享乐,但天福

4. Suffering from the Five Aggregates: The attachment we have to the five aggregates (which are the physical form, sensation, perception, mental formation, and consciousness - the five constituents of the body and mind) is called the five aggregates. 'Taking' here means attachment. The five aggregates are constantly arising and ceasing, always changing and deteriorating, thus they are suffering. Among these three kinds of suffering and the eight kinds of suffering, the real suffering is the "suffering of activity," which only the saints can perceive. The suffering spoken of in Buddhism is different from the suffering spoken of by people in the world; when the Buddha renounced the world and practiced the Dharma, what he saw was not just the suffering of worldly pain and pleasure, but the suffering that arises from the fact that everything in this world is transient and subject to change, and is not self-controlled, which is called "suffering of activity." If the Buddha had not explained it to us, we ordinary beings would be unaware of it, as we are lost in the cycle of suffering and pleasure. This suffering must be observed with wisdom, so the beginner in Buddhism should understand the "suffering of activity" as a form of suffering through the "wisdom of hearing" in the process of hearing, contemplating, and practicing. This "suffering of activity" is not the same as "suffering from suffering" or "suffering from decay," but it is suffering because of the lack of freedom. This is the ultimate suffering in the Four Noble Truths. Without it, we could exhaust all methods, accumulate various blessings, and seek all kinds of pleasures; if we have great blessings and enjoy the pleasures of the five desires in heaven or on earth, we would have no knowledge of suffering at all, only knowing pleasure, and then this noble truth of suffering would not stand. But in reality, it is not like that. These five desires are included in the suffering of activity, because they are subject to change and decay; that is to say, even if one is reborn as a celestial being and enjoys the pleasures of heaven, the celestial blessings are still included in the suffering of activity.

5. 形容庭院破败的景象。 断决如流 如流 :像流水一样多而迅速。

5. Describe the dilapidated scene of the courtyard. Described as flowing continuously, like a stream: as numerous and rapid as flowing water.

6. 不讲这四种话语就是正语;我们应该合理、真诚、以及和蔼可亲的话。

6. Not speaking these four kinds of speech is called right speech; we should use reasonable, sincere, and amicable words.

7. 成语出处:明 王守仁《教条示龙场诸生》:“忠信乐易,表里一致者,使其人资禀虽甚鲁钝。”

7. Proverb Origin: From the "Teaching Rules" by Wang Shouren of the Ming Dynasty: "A person who is loyal, trustworthy, easygoing, and consistent in their words and actions, even if they are quite dull and slow-witted in their nature."

8. 巢倾卵破: 比喻灭门之祸,无一得免。亦以喻整体被毁,其中的个别也不可能幸存。

8. The nest collapses and the eggs are broken: This比喻the disaster of being wiped out, where no one is spared. It is also used to illustrate that when the whole is destroyed, the individual within it is also unlikely to survive.

9. 这世间一切生灭无常,有很多人都不要,希望能摆脱它,到一个不生不灭的地方去。但是没有这样的地方,这个的地方就在生灭无常里面,它原本就是不生不灭的。因为我们迷惑,所以以为它生灭。当一个人觉悟之后,就会发现到:原来在这生灭万法之中,一切法的本性都是不生不灭。所以证悟的阿罗汉圣者,并没逃到另一个地方去,而是在这个世间体悟到一切万法本来不生不灭,称为证得涅槃。涅盘并不属于因果,所以涅槃并不是我们断除了烦恼后所得到的果报。《金刚经》曰:“实无有法得阿耨多罗三藐三菩提。”故佛陀证悟涅槃(成佛)时,无一物可得,阿罗汉证悟涅槃亦复如是。我们众生就是获得太多,这边拿,那边抓,“财产”太多,样样都放不下,所以没办法觉悟与解脱。如果有一天,我们觉悟到无所得时,即是断除了一切烦恼,那时就证悟涅槃了。

9. In this world, everything is impermanent and ever-changing. Many people do not want to be a part of it, hoping to break free from it and reach a place where there is neither birth nor destruction. However, such a place does not exist; that place is within the realm of impermanence, which is inherently neither born nor destroyed. It is because of our ignorance that we perceive it as having birth and destruction. Once a person becomes enlightened, they will realize that within the myriad of constantly changing phenomena, the nature of all things is inherently neither born nor destroyed. Therefore, the arahants, who have achieved enlightenment, have not escaped to another place but have realized in this world that all phenomena are inherently neither born nor destroyed, which is called achieving Nirvana. Nirvana does not belong to the law of causation, so Nirvana is not the reward obtained after we have eliminated烦恼. The Diamond Sutra says, "There is no method to attain Anuttarayogasamadhi." Therefore, when the Buddha achieved enlightenment (became a Buddha), nothing could be attained, and it is the same for the arahants who achieve enlightenment. We, as sentient beings, have too much, picking up this, grasping that, "property" is too abundant, and we cannot let go of anything, so we cannot achieve enlightenment and liberation. If one day we become enlightened to the fact that there is nothing to be attained, that is to say, we have eliminated all烦恼, then we have achieved Nirvana.

10. ⑤、无学位:即是证悟阿罗汉果。证阿罗汉果的圣者已经完全解脱烦恼,再也不必学习即修行解脱的方法,称为无学,所以阿罗汉称为无学圣人。

10. ⑤ Non-degree: This refers to the realization of the Arahant fruit. Sages who have realized the Arahant fruit have completely freed themselves from烦恼 (distress or attachments), and no longer need to learn the methods of practice for liberation. This is called "anāgāmi," meaning one who has no more to learn. Therefore, the Arahant is also called the "anāgāmi sage."

11. 形容残败的景象。 断编残简 编:穿简的细长皮条;简:古代用来写字的竹片。

11. Describing a scene of ruin. "Broken bamboo strips" refers to the thin, long strips of leather used to tie bamboo slips together; "slips" are ancient bamboo strips used for writing.

12. 无尽藏比丘尼在向六祖慧能请教时,大师说不识字。她说你连字都不识,怎么能理解经文?大师对曰:诸佛妙理,非关文字,尼乃大异之。佛祖经年说法,竟问:须菩提,于意云何,如来有所说法不?又说,一切法皆是佛法。佛法者,即非佛法也。

12. The nun named Wu Jin Cang, when asking the Sixth Ancestor, Hui Neng, she said that the master claimed he couldn't read. She commented, "If you can't even read the characters, how can you understand the scriptures?" The master replied: "The wonderful teachings of all the Buddhas are not about words and letters; this is a great difference." The Buddha had been teaching for many years and finally asked: "Subhuti, what do you think? Does the Tathagata have teachings?" He also said, "All things are the Dharma." The Dharma is neither the Dharma nor not the Dharma.

13. 贪喜集行爱:当现前的境界出现时,我们因迷惑而执著它,称为贪喜集行爱。

13. Greedy accumulation of actions due to love: When the present realm appears, we cling to it due to delusion, which is called greedy accumulation of actions due to love.

14. 不净观--对治贪欲--观内身不净,除色身爱;观外身不净,除*欲爱。

14. Impurity Meditation – A Remedy for Greed – Observe the internal body's impurity to eliminate the love for the physical body; observe the external body's impurity to eliminate sexual love.

15. 疑结:见道的人对于佛、法、僧有绝对的信心,丝毫无怀疑。

15. Doubt: Those who have seen the truth have absolute faith in the Buddha, Dharma, and Sangha, with not the slightest doubt.

16. 方法为正念。于修道中不忘失所修的法,心念时时明了不忘失,比如念

16. The method is mindfulness. In the practice of cultivation, one must not forget the practice method. The mind should be clear and mindful at all times, not forgetting the practice, for example, reciting...

17. 是古代某些民族的风俗。 断根绝种 断绝后代,即断子绝孙。

17. It is a custom of some ancient nations. "Cut off the roots and the species" refers to the extinction of a family line, or the loss of descendants.

18. 断线偶戏 像断了线的木偶,不能动弹。 断袖之癖 指男子搞同性恋的丑恶行径。

18. The puppet's strings are cut; it cannot move. "Cut sleeves" refers to the ugly behavior of men engaging in homosexuality.

19. 〔 表里为奸 〕表里:内外;奸:虚伪狡诈。比喻用勾结、欺诈等不正当手段做坏事。

19.〔表里为奸〕Table and inside: inside and outside;奸: hypocritical and cunning. Metaphor for doing bad things through means such as conspiracy and deception.

20. 数息观:称为阿那波那,译为持息念(数息)。修数息观对治散乱的心,我们的心如猴子般跳来跳去,所以要把它系在呼出吸入的息气上,慢慢的心就会平静下来。这五种修行方法称为五停心,它可使我们的烦恼:贪、嗔、痴、慢以及不定的心平静。

20. Mindfulness of breathing: Known as Anapanasati, translated as "contemplation of the in-breath and out-breath" (counting the breaths). Practicing mindfulness of breathing helps to calm a scattered mind. Our minds are like monkeys, jumping around, so we need to anchor them on the in-breath and out-breath. Gradually, the mind will become calm. These five methods of practice are called the "Five Contemplations," which can calm our烦恼 (distress): greed, anger, ignorance, arrogance, and an unsteady mind.

21. ①、止(三摩地):即入定,心一境性,并非不起念,而是心念保持在

21. ①, The cessation (of samadhi): This refers to entering a state of meditation, where the mind is unified with one object. It is not about not generating thoughts at all, but rather about keeping the mind's thoughts steady and focused.

22. 〔 不足为凭 〕不足:不值得;凭:凭据;根据。不能当作凭证或根据。也作“不足为据”。

22. [Not Sufficient as Evidence] "Not sufficient" means not worthy; "as evidence" refers to evidence or basis. It cannot be used as a proof or basis. It can also be expressed as "not sufficient as a basis."

23. 四念处必须从观身不净,而观受是苦,然后观心无常,最后观法无我。因为身体的活动叫粗,受比较微细,心比受微细,而法是最微细的。(请参考《四念处》)

23. The Four Foundations of Mindfulness must start with observing the body as impure, then observing that sensations are suffering, followed by observing the mind as impermanent, and finally observing that dharma is without an eternal self. This is because the activities of the body are coarse, sensations are more subtle, the mind is even more subtle than sensations, and dharma is the most subtle. (Refer to the "Four Foundations of Mindfulness.")

24. 安身之处 指得以立足容身的地方。

24. Place of Abode refers to a place where one can settle and take refuge.

25. 怨憎会苦:我们和冤家、仇人没办法避开,每每要见面,这就叫做怨憎会苦。比如一对夫妻,婚姻生活美满,恩爱,过后吵架闹翻了,但是为了儿女,夫妻之缘难断,必须天天见臭、面脸臭;或是打工仔,虽与老板不和,但为了家计,为了五斗米而折腰,天天要和不喜欢的老板见面;还有某些同事,跟你吵过一次架后,两人见面就不说话,因为某种业因缘,你不能离开他,天天要会面,这就是怨憎会苦。

25. The Suffering of Hatred and Grudge: We cannot avoid meeting with our enemies and adversaries; whenever we have to see them, this is called the suffering of hatred and grudge. For example, in a marriage where the couple has a happy and loving life, if they have a fight and fall out, but due to their children, the bond between them is hard to break, they have to see each other's unpleasant faces every day; or for a worker who, although not getting along with the boss, has to bow down for the sake of the family and the livelihood, and meet the boss he dislikes every day; and there are some colleagues who, after having a fight once, do not speak to each other upon meeting, because of some karmic cause, you cannot leave them, and you have to meet them every day, which is the suffering of hatred and grudge.

26. 道是无所不在,法界的真理实相也是无所不在、超越时空。不必到远方去找,不必到他方世界去找道、找净土,因为我当下就在道的怀抱里面,还要到哪里去找呢?!我不必打开窗户,不必心外求法。前文是不必到他方世界去找,后文是不必心外求法,不必到外面去找,同样都能够见到天道。不为而成就是来到无修、无证、无所得的境界。

26. The Tao is omnipresent, and the truth of the Dharma realm is also omnipresent and transcends time and space. There is no need to seek it in distant lands, or to another world for the Tao and the Pure Land, because I am already embraced by the Tao at this very moment. Where else could I possibly look for it? I do not need to open the window, nor do I need to seek the Dharma outside of myself. The previous passage suggests not seeking it in another world, and the following passage suggests not seeking the Dharma outside of oneself, not looking outside, yet both can still perceive the Tao. To accomplish without effort is to reach the state of no cultivation, no certification, and no attainment.

27. ⑵、人生有八苦:即是生苦、老苦、病苦、死苦、怨憎会苦、爱别离苦、求不得苦及五取蕴苦。

27. (2) There are eight kinds of suffering in life: namely, the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of meeting with enemies, the suffering of parting from loved ones, the suffering of not obtaining what one desires, and the suffering of the five aggregates.

28. 成语解释:不拘:不拘泥;不限制;格:规格;标准。指不限定于一种规格和方式。

28. Explanation of Idiom: 不拘 (bù jū): not be拘泥; not limit; 格 (gé): specification; standard. It refers to not being restricted to one type of specification and method.

29. 断井颓垣 井:指井栏;垣:短墙。断了的井栏,倒塌的短墙。

29. Ruined wells and collapsed walls. "井" refers to the rim of a well, and "垣" refers to a short wall. Ruined rim of a well and collapsed short walls.

30. 佛家的五戒“杀戒,盗戒,*戒,妄语戒,饮酒戒”相当于儒家的五常:“以仁者不杀害,义者不**,礼者不邪*,智者不饮酒,信者不妄语。”

30. The five precepts of Buddhism, "The killing precept, the theft precept, the *precept, the false speech precept, and the intoxicants precept," are equivalent to the five constants of Confucianism: "The benevolent does not kill, the righteous does not *steal, the courteous does not engage in *immoral acts, the wise does not drink alcohol, and the truthful does not speak lies."

31. 能够使人信服的,从来不是事理而是碰壁,人是唤不醒的,唯有痛醒。

31. What convinces people is never the logic but the confrontation with the wall. People cannot be awakened; only pain can.

32. 断梗飞蓬 如同折断的枝茎,飘飞的蓬蒿一般。形容人东奔西走,生活不固定。

32. "Broken branches and flying dandelions" - like snapped twigs and floating dandelion plants. It describes a person who is constantly moving from place to place, leading an unstable life.

33. 比喻得不偿失。 断头将军 比喻坚决抵抗,宁死不屈的将领。

33. It's not worth it to overstate the analogy. "Beheading general" is a metaphor for a general who resolutely resists and prefers death to submission.