葛印卡老师文集：开示中引用的巴利文经句(中、英译)

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葛印卡老师文集：开示中引用的巴利文经句(中、英译)

 

　　开示中引用的巴利文经句(中、英译)

　　第二天

　　You have to do your own work;

　　你必须自己用功修行，

　　Enlightened Ones will only show the way.

　　觉者只指引我们方向。

　　Those who practice meditation

　　练习禅修的人，

　　will free themselves from the chains of death.

　　将得以从生死轮回中解脱。

　　--Dhammapada, XX. 4(276).

　　Abstain from all unwholesome deeds,

　　诸恶莫作，

　　perform wholesome ones,

　　众善奉行，

　　purify your own minds--

　　自净其意－－

　　this is the teaching of the Buddhas.

　　这是诸佛的教导。

　　--Dhammapada, XIV, 5(183).

　　第三天

　　The entire world is in flames, the entire world is going up in smoke;

　　整个世界都着了火，整个世界烟熏雾绕；

　　the entire world is burning, the entire world is vibrating.

　　整个世界烈焰狂烧，整个世界振动不已。

　　But that which does not vibrate or burn, which is experienced by the noble ones, where death has no entry—

　　而圣者所体证到的，却是不再振动、不再燃烧，死魔不能到达之处－－

　　in that my mind delights.

　　对此，我心充满喜悦。

　　--Upacala Sutta, Sajyutta Nikaya, V. 7.

　　第四天

　　Mind precedes all phenomena,

　　心先于一切现象，

　　mind matters most, everything is mind-made.

　　心最重要，一切都是心所造的。

　　If with an impure mind one performs any action of speech or body,

　　若言谈举止出于不净之心，

　　then suffering will follow that person as the cartwheel follows the foot of the draught animal.

　　则痛苦亦步亦趋，如车轮紧随于拖车牲口之足后。

　　Mind precedes all phenomena,

　　心先于一切现象，

　　mind matters most, everything is mind-made.

　　心最重要，一切都是心所造的。

　　If with a pure mind one performs any action of speech or body,

　　若言谈举止出于清净之心，

　　then happiness will follow that person as a shadow that never departs.

　　则快乐如影随形，须臾不离。

　　--Dhammapada, I. 1&2.

　　Agony now, agony hereafter, the wrong-doer suffers agony in both worlds.

　　作恶的人，现在受苦，未来受苦，会在现在、未来两世界受苦。

　　Agonized now by the knowledge that he has done wrong,

　　现在受苦，因为认知到自己做错了，

　　he suffers more agony, gone to a state of woe.

　　未来堕入恶趣，受苦更多。

　　Rejoicing now, rejoicing hereafter, the doer of wholesome actions rejoices in both worlds.

　　作善的人，现在欢喜，未来欢喜，会在现在与未来世都感到欢喜。

　　Rejoicing now in the knowledge that he has acted rightly,

　　现在欢喜，因为知道自己做得对，

　　he rejoices more, gone to a state of bliss.

　　未来生到善趣，更加欢喜。

　　--Dhammapada, I. 17&18.

　　第五天

　　Birth is suffering; ageing is suffering;

　　生是苦；老是苦；

　　sickness is suffering; death is suffering;

　　病是苦；死是苦；

　　association with the unpleasant is suffering;

　　怨憎会是苦；

　　dissociation from the pleasant is suffering;

　　爱别离是苦；

　　not to get what one wants is suffering;

　　求不得是苦；

　　in short, attachment to the five aggregates is suffering.

　　简言之，对五蕴的执取就是苦。

　　--Dhamma-cakkappavattana Sutta, Sajyutta Nikaya, LVI(XII). ii. 1.

　　Chain of Conditioned Arising 缘起

　　Forward Order: 流转次第：

　　With the base of ignorance, reaction arises;

　　缘无明，所以行生；

　　with the base of reaction, consciousness arises;

　　缘行，所以识生；

　　with the base of consciousness, mind and body arise;

　　缘识，所以名色生；

　　with the base of mind and body, the six senses arise;

　　缘名色，所以六处生；

　　with the base of the six senses, contact arises;

　　缘六处，所以触生；

　　with the base of contact, sensation arises;

　　缘触，所以受生；

　　with the base of sensation, craving and aversion arise;

　　缘受，所以爱生；

　　with the base of craving and aversion, attachment arises;

　　缘爱，所以取生；

　　with the base of attachment, the process of becoming arises;

　　缘取，所以有生；

　　with the base of the process of becoming, birth arises;

　　缘有，所以生生；

　　with the base of birth, ageing and death arise,

　　缘生，所以有生、老、病、死，

　　together with sorrow, lamentation, physical and mental sufferings and tribulations.

　　连同愁、叹、身苦、心忧及恼生；

　　Thus arises this entire mass of suffering.

　　这是诸苦的生起。

　　Reverse Order: 还灭次第：

　　With the complete eradication and cessation of ignorance, reaction ceases;

　　无明灭，于是行灭；

　　with the cessation of reaction, consciousness ceases;

　　行灭，于是识灭；

　　with the cessation of consciousness, mind and body cease;

　　识灭，于是名色灭；

　　with the cessation of mind and body, the six senses cease;

　　名色灭，于是六处灭；

　　with the cessation of the six senses, contact ceases;

　　六处灭，于是触灭；

　　with the cessation of contact, sensation ceases;

　　触灭，于是受灭；

　　with the cessation of sensation, craving and aversion cease;

　　受灭，于是爱灭；

　　with the cessation of craving and aversion, attachment ceases;

　　爱灭，于是取灭；

　　with the cessation of attachment, the process of becoming ceases;

　　取灭，于是有灭；

　　with the cessation of the process of becoming, birth ceases;

　　有灭，于是生灭；

　　with the cessation of birth, ageing and death cease,

　　生灭，于是生、老、病、死灭，

　　together with sorrow, lamentation, physical and mental suffering and tribulations.

　　连同愁、叹、身苦心忧及恼灭；

　　Thus this entire mass of suffering ceases.

　　这是诸苦的息灭。

　　--Paticca-samuppada Sutta, Sajyutta Nikaya, XII(I). 1.

　　Through countless births in the cycle of existence

　　经过了不可历数的生死轮回，

　　I have run, not finding although seeking the builder of this house；

　　我曾奔走寻找轮回建造者；

　　and again and again I faced the suffering of new birth.

　　但一次又一次，我面对新生的苦痛，

　　Oh house builder!

　　喔！轮回之建筑师，

　　Now you are seen.

　　我终于找到你了，

　　You shall not build a house again for me.

　　你无法再为我起造屋子了。

　　All your beams are broken,

　　梁已毁，

　　the ridgepole is shattered.

　　栋已摧，

　　The mind has become freed from conditioning;

　　心从诸行中解脱出来；

　　the end of craving has been reached.

　　已经达到贪的止息。

　　--Dhammapada, XI. 8&9(153&154).

　　When past conditioning is erased and no fresh one produced,

　　当过去的诸行都根除了，并且也无新的产生，

　　the mind no longer seeks for future birth.

　　心不再企求来生。

　　The seed consumed, cravings no more arise.

　　种子耗尽，渴爱不再。

　　Such-minded wise ones cease like [the flame of] this lamp.

　　智者的心有如灯熄焰灭。

　　--Ratana Sutta, Sutta Nipata, II. 1.

　　第六天

　　Impermanent are all compounded things.

　　诸行无常，

　　When one perceives this with true insight,

　　洞察及此，

　　then one becomes detached from suffering;

　　便能离苦；

　　this is the path of purification.

　　此即净化之道。

　　--Dhammapada, XX. 5(277).

　　The gift of Dhamma triumphs over all other gifts;

　　法的赠礼超越其它，

　　the taste of Dhamma triumphs over all other tastes;

　　法的况味无与伦比，

　　the happiness of Dhamma triumphs over all other pleasures;

　　法的快乐至胜无上，

　　the eradication of craving triumphs over all suffering.

　　渴爱止息超越诸苦。

　　--Dhammapada, XXIV. 21(354).

　　第七天

　　Everything that arises in the mind is accompanied by sensation.

　　所有在心中所生起的(诸法)，皆有感受伴随而生。

　　--Mulaka Sutta, Avguttara Nikaya, VIII. Ix. 3(83).

　　“From what base arise thoughts and reflections in men?”

　　人的念头思想从何而来呢？

　　“From the base of mind and matter, sir.”

　　是以心物(名色)为所缘。

　　--Samiddhi Sutta, Avguttara Nikaya, IX. Ii. 4(14).

　　Through the sky blow many different winds,

　　空中吹拂许多不同的风，

　　from east and west, from north and south,

　　东风、西风、南风、北风，

　　dust-laden and dustless, cold as well as hot,

　　尘埃风、无尘风，寒风和暖风，

　　fierce gales and gentle breezes--many winds blow.

　　猛烈狂风、和煦微风──许多不同的风吹送。

　　In the same way, in this body,sensations arise,

　　同样地，身体内也有许多感受生起，

　　pleasant, unpleasant, and neutral.

　　愉悦的、不愉悦的、中性的，

　　When a bhikkhu, practising ardently,

　　当比丘(修行者)专注地练习时，

　　does not neglect his faculty of through understanding

　　不要疏忽过程里的每一个感受。

　　then such a wise person fully comprehends all sensations.

　　于是，这样的聪明人完全体验所有的感受。

　　And having fully comprehended them, within this very life he becomes freed from all impurities.

　　经由全然地领略这些感受，他在这一生，便能从所有染污不净中解脱。

　　At his life's end, such a person, being established in Dhamma and understanding sensations perfectly, attains the indescribable stage.

　　完全成熟于法并彻底了知感受的人，当生命结束时，便能达到一种无法言诠的境地。

　　--Pathama Akasa Sutta, Sajyutta Nikaya, XXXVI(II). Ii. 12(2).

　　Whenever and wherever one encounters

　　不论何时何地，

　　the arising and passing away of the mental-physical structure,

　　只要你历历分明于身心结构的生灭，

　　one enjoys bliss and delight, [which lead on to]

　　便能享受到欢喜和喜悦，

　　the deathless stage experienced by the wise.

　　这种欣喜，引领我们走到那智者的无死之境。

　　--Dhammapada, XX. 15(374).

　　Homage to the liberated, the all conquering, the fully self-enlightened.

　　礼敬解脱、降伏一切(烦恼)、正自觉者。

　　To the Buddhas of the past,

　　礼敬过去诸佛，

　　to the Buddhas yet to come,

　　礼敬未来诸佛，

　　to the Buddhas of the present always I pay respects.

　　礼敬现在诸佛。

　　To the Dhammas of the past

　　礼敬过去诸法，

　　to the Dhammas yet to come,

　　礼敬未来诸法，

　　to the Dhamma of the present always I pay respects.

　　礼敬现在诸法。

　　To the Sanghas of the past,

　　礼敬过去僧伽，

　　to the Sanghas yet to come,

　　礼敬未来僧伽，

　　to the Sanghas of the present always I pay respects.

　　礼敬现在僧伽。

　　By walking on the path of Dhamma,

　　走在学法的道上，

　　from the first step to the final goal,

　　从最初始至最终，

　　thus I revere the Buddha,

　　我礼敬佛，

　　thus I revere the Dhamma,

　　我礼敬法，

　　thus I revere the Sangha.

　　我礼敬僧。

　　Homage to the Buddha: 礼敬佛陀：

　　Such truly is he: free from impurities,

　　佛陀确已从染污不净中解脱，

　　having destroyed all mental defilements,

　　解销所有尘垢，

　　fully enlightened by his own efforts,

　　自力而证圆觉，

　　perfect in theory and in practice,

　　理论实修兼备，

　　having reached the final goal,

　　临莅最终目标，

　　knowing the entire universe,

　　了知世间一切，

　　incomparable trainer of men,

　　无比调御丈夫，

　　teacher of gods and humans,

　　一切天人导师，

　　the Buddha, the Exalted One.

　　唯我佛陀世尊。

　　Homage to the Dhamma: 礼敬诸法：

　　Clearly expounded is the teaching of the Exalted One,

　　世尊教法详明切，

　　to be seen for oneself,

　　学人皆可自明了，

　　giving results here and now,

　　当下能得知成果，

　　inviting one to come and see,

　　邀君即来即得见，

　　leading straight to the goal,

　　直指标的无曲折，

　　capable of being realized for oneself by any intelligent person.

　　有智之人自可解。

　　Homage to the Sangha: 礼敬僧伽：

　　Those who have practised well

　　form the order of disciples of the Exalted One.

　　修行圆满诸弟子，世尊僧团得久住。

　　Those who have practised uprightly

　　form the order of disciples of the Exalted One.

　　修行正直诸弟子，世尊僧团得久住。

　　Those who have practiced wisely

　　form the order of disciples of the Exalted One.

　　修行智敏诸弟子，世尊僧团得久住。

　　Those who have practised properly

　　form the order of disciples of the Exalted One.

　　修行切当诸弟子，世尊僧团得久住。

　　That is, the four pairs of men, he eight kinds of individuals, these form the order of disciples of the Exalted One.

　　四双八辈诸弟子，世尊僧团得久住。

　　worthy of offerings, of hospitality, of gifts, of reverent salutation, an incomparable field of merit for the world.

　　虔诚礼敬勤供养，世间无比大福田。

　　--Dhajagga Sutta, Sajyutta Nikaya, XI(I). 3.

　　第八天

　　Impermanent truly are compounded things,

　　诸行确实无常，

　　by nature arising and passing away.

　　自然生起自然灭去。

　　If they arise and are extinguished,

　　如果它们生起后，从此就止息再无后续，

　　their eradication brings happiness.

　　则其止息便能引生喜乐。

　　--Maha-Parinibbana Suttanta, Digha Nikaya, 16.

　　When faced with the vicissitudes of life,

　　面对变动不已的生活，

　　one's mind remains unshaken, sorrowless, stainless, secure;

　　心中该保持坚定、稳固、不悲、无染，

　　this is the greatest welfare.

　　这是最大的福祉。

　　--Maha-Mavgala Sutta, Sutta Nipata, II. 4.

　　Tying a piece of wood over her belly to make herself look pregnant,

　　旃遮在肚子里缠了块木头，装作怀孕的样子，

　　Cinca abused [the Buddha] in the midst of all the people.

　　然后到跑到群众间辱骂佛陀。

　　By peaceful, gentle means the king of sages was victorious.

　　世尊只以平静、温和的方式(便善巧地处理了此难题)。

　　By the power of such virtues may you be blissfully triumphant!

　　愿我们也都能以这种德行的殊胜力量获得安祥！

　　--Buddha-Jayamavgala Gatha.

　　You are your own master,

　　你是自己的主人，

　　you make your own future.

　　未来掌握在你手中。

　　Therefore discipline yourself

　　好好地锻炼自己，

　　as a horse-dealer trains a thoroughbred

　　就像马贩调教纯种好马一样。

　　--Dhammapada, XXV. 21(380).

　　第九天

　　Wisdom is knowing things in different ways.

　　智慧就是能以不同的方式了知事物。

　　--Atthasalini.

　　Give charity out of devotion,

　　出于虔诚布施服务，

　　always maintain the moral precepts,

　　总是持守道德信念，

　　find delight in meditation,

　　领略禅修的喜悦，

　　and you will attain the celestial life.

　　如此，便会体验到天人的生活。

　　--Dukkappattadigatha.

　　第十天

　　Make an island of yourself,

　　建一座自己的岛，

　　make yourself your refuge; there is no other refuge.

　　让自己成为自己的皈依处，此外别无皈依处。

　　Make truth your island,

　　让法成为自己的岛，

　　make truth your refuge; there is no other refuge.

　　让法成为自己的皈依处，此外别无皈依处。

　　--Maha-Parinibbana Sutta, Digha Nikaya, 16.

　　Go your ways, oh monks,

　　比丘们！走自己的路。

　　for the benefit and happiness of many,

　　为了众生的幸福和快乐，

　　out of compassion for the world,

　　为了慈悲世间，

　　for the good, benefit, and happiness of gods and men.

　　为了人天的利乐和幸福，

　　Let no two go in the same direction.

　　不要有两人走相同的路!

　　Teach, oh monks, the Dhamma, which is beneficial at the beginning, in the middle, and at the end * both the spirit and the letter of it.

　　喔！比丘们！正法是初善、中善、后善之文与义，

　　Make known the Noble Life, which is

　　使人们知道梵行，

　　fully complete [requiring no addition] and pure [requiring no subtraction].

　　是全然完备(不须再添)并且清净的(不须再减)。

　　There are beings with only a little dust in their eyes who will be lost unless they hear the Dhamma.

　　有些人眼中只有一些翳，但若不闻法，将会迷失；

　　Such persons will understand the truth.

　　这些人终会了知真理。

　　--Dutiya Marapasa Sutta, Sajyutta Nikaya, VI(I). 5.

　　Those phenomena arising from a cause,

　　现象生起必有原因，

　　of these the Enlightened One has told the cause and also their cessation;

　　觉者己经指出诸法的原因及其寂灭；

　　this is the 'doctrine' of the Great Recluse.

　　这是大沙门的教旨。

　　--Vinaya, Mahavagga, I. 23(40).

　　Vipassana means observing reality in a special way, by going beyond apparent truth.

　　内观(毘钵舍那)是以透视表面事相的特别方式来察觉实相。

　　--Ledi Sayadaw, Paramattha Dipani.

　　In the seen there will be only the seen;

　　看，就单纯地只是看，

　　in the heard there will be only the heard;

　　听，就单纯地只是听；

　　in the smelled, tasted, touched there will be only the smelled, tasted, touched;

　　鼻闻，舌尝，身体接触，就只是闻，只是尝，只是触，

　　In the cognized there will be only the cognized.

　　觉知时，也就只是单纯地觉知。

　　--U dana, I. x.

　　“Feeling the entire body I shall breath in”; thus he trains himself.

　　「我入息时要感觉着全身」，要这样训练自己。

　　“Feeling the entire body I shall breathe out”; thus he trains himself.

　　「我出息时要感觉着全身」，要这样训练自己。

　　--Maha-Satipatthana Sutta, Digha Nikaya, 22.

　　Experiencing sensation everywhere within the limits of the body,

　　体验身体范围内的每一处感受，

　　he understands, "I am experiencing sensation everywhere within the limits of the body.

　　并当下了知，「我在体验身体范围内的每一处感受」。

　　Experiencing sensation wherever there is life within the body,

　　体验身体内有生命之处(活的地方)的感受，

　　he understands, "I am experiencing sensation wherever there is life within the body.

　　并当下了知，「我在体验身体内有生命处的感受」。

　　--Pathama Gelabba Sutta, Sajyutta Nikaya, XXXVI(II). i. 7.

　　Thus he abides observing body in body internally;

　　于是他就身体内部观察身体；

　　he abides observing body in body externally;

　　就身体外部观察身体；

　　he abides observing body in body both internally and externally.

　　同时就身体内部、外部观察身体。

　　he abides observing the phenomenon of arising in the body;

　　他观察身体当中不断生起的现象；

　　he abides observing the phenomenon of passing away in the body;

　　他观察身体当中不断灭去的现象；

　　he abides observing the phenomenon of arising and passing away in the body.

　　他同时观察身体当中不断生起、灭去的现象。

　　Now his awareness is established.

　　于是清楚觉知：

　　"This is body."

　　「这是身体。」

　　This awareness develops to such an extent that there is mere understanding and mere observation,

　　修成了只有了知和只有觉照的境界，

　　and he abides detached and does not cling to anything in the world.

　　超越执着，不再贪着身心世界的任何事物。

　　This, oh bhikkhus, is how a bhikkhu really abides observing body in body.

　　比丘们！这就是比丘如何就身体观察身体。

　　--Maha-Satipatthana Sutta, Digha Nikaya, 22.

　　Refuge in the Triple Gem: 皈依三宝：

　　I take refuge in the Buddha.

　　我皈依佛。

　　I take refuge in the Dhamma.

　　我皈依法。

　　I take refuge in the Sangha.

　　我皈依僧。

　　The Five Precepts: 五戒：

　　I undertake the rule of training to abstain from killing living creatures.

　　我持守「不杀生」戒。

　　I undertake the rule of training to abstain from taking what is not given.

　　我持守「不偷盗」戒。

　　I undertake the rule of training to abstain from sexual misconduct.

　　我持守「不邪淫」戒。

　　I undertake the rule of training to abstain from wrong speech.

　　我持守「不妄语」戒。

　　I undertake the rule of training to abstain from intoxicants, which are causes of intemperate behavior.

　　我持守「不饮酒(烟酒毒品)」戒。

　　The Eight Precepts: 八戒：

　　I undertake the rule of training to abstain from killing living creatures.

　　我持守「不杀生」戒。

　　I undertake the rule of training to abstain from taking what is not given.

　　我持守「不偷盗」戒。

　　I undertake the rule of training to abstain from incelibacy.

　　我持守「不淫」戒。

　　I undertake the rule of training to abstain from wrong speech.

　　我持守「不妄语」戒。

　　I undertake the rule of training to abstain from intoxicants, which are causes of intemperate behavior.

　　我持守「不饮酒(烟酒毒品)」戒。

　　I undertake the rule of training to abstain from eating at the wrong time.

　　我持守「不非时食」戒。

　　I undertake the rule of training to abstain from dancing; singing, instrumental music ; worldly entertainments; adorning oneself with garlands, perfumes, or cosmetics; wearing jewelry.

　　我持守「不着香华鬘、不香油涂身；不歌舞倡伎、不故往观听」戒。

　　I undertake the rule of training to abstain from using high or luxurious beds.

　　我持守「不坐卧高广大床」戒。

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