佛教词汇大全

第一篇：佛教词汇大全

2010年8月23日

第63期

总第280期

雪野办事处为民解忧受称赞

近日，东明路街道办事处登门送锦旗，感谢管网所雪野办事处员工冒高温顶烈日，为小区居民解决用水困难。事情发生在8月3日晨6时许，街道辖区尚博路799弄居民区一根地下水管突然破损，造成该小区34号至39号共3幢大楼、6个门洞、186户居民家中完全断水。当天适逢39.6度高温，面对居民因天热酷暑又遇断水困扰难题，街道办事处向浦东威立雅公司紧急求援。虽然物业水管不属于维修范围，但雪野办事处想群众所想、急居民所急，不讲任何条件，在第一时间派出了专业队伍赴小区抢修。为尽快修复水管，还调用了大型设备来掘路。抢修队员们在烈日的照射下挥汗如雨地作业，其敬业精神令人感动，受到在场居民的纷纷赞扬。抢修过程中，为保障居民基本用水，送水车在现场一直服务到恢复通水，使送水车在关键时刻发挥了关键作用。特别要指出的是，抢修工作完成后，第二天凌晨该小区另一处水管也发生爆裂，雪野办事处同样火速前往掘路抢修，直至4日中午12时，恢复了居民正常用水。

（公共关系部

高德禄）

驻场保障组救人、“救水”两不误

8月13日下午，40℃的高温成了近期最为炎热的一天。驻场保障组不惧高温，赶往C片区非洲联合馆查看空调机组内装水压不稳的情况。行驶至长清路时，邱海雷看到一位“小白菜”在沿途拦车，“麻烦你们把游客送到出入口，游客病了他要叫车回家。”志愿者说道。询问情况后，邱海雷和庄文俊赶快将游客扶上了

车，其余两人则步行赶往非洲联合馆。此时，游客双手捂着腹部已经疼得说不出话了，两人顾不得多想，一路鸣笛将游客送到最近的医疗站，在和医生做了简单的交待后，又匆匆的赶往非洲联合馆和其他两人汇合后处理用水问题。帮助非洲联合馆处理好用水问题后，一行四人放心不下那位游客，在返回驻场保障组的路上又赶到医疗站，医生告诉他们，该名游客被诊断为急性盲肠炎，还伴有发烧症状，已经被紧急送往园外医院了，多亏了及时的救助，晚了可能有生命危险。在保障园区供水运营的同时，能够力所能及地帮助身边人，驻场保障组的成员都觉得非常值得。

（管网所

华瑛）

光荣榜

在世博运行保障“服务世博、奉献世博”创先争优活动、立功竞赛活动中，我公司捷报频传，涌现出可歌可颂的先进事迹和先进集体与个人：

1、管网所阀门二队——荣获上海市工人先锋号称号；

2、驻场保障组——荣获得上海世博园区运行保障立功竞赛“月度冠军”、城投总公司世博运行保障单位世博先锋号流动红旗；

3、雪野办事处——荣获城投总公司世博运行保障单位“城投工人先锋号”称号。

4、管网所邱海雷——荣获上海市世博先锋一线行动“优秀共产党员”称号；

5、管网所庄文俊——荣获上海世博工作优秀个人、城投世博服务明星称号；

6、管网所何晔——荣获上海世博园区运行保障立功竞赛“月度冠军”（个人）、城投世博服务明星称号；

7、凌桥水厂杨勇——荣获上海世博工作优秀个人称号；

8、客服中心唐亮——荣获城投世博服务明星称号；

9、客服中心李蓓玲——荣获上海世博会设施和环境管理立功竞赛保障明星称号。（公共关系部

祝忠义管网所

华瑛）

第二篇：佛教词汇

佛教

буддизм ；буддийская религия 释教

буддуизм 上乘（即大乘）

Махаяна 下乘（即小乘）

Хинаяна

大乘

Махаяна;Большая колесница ；Широкий путь спасения 小乘

Хинаяна ；Малая колесница ；Узкий путь спасения 瑜伽宗

секта Егакара 天台宗

секта Тяньтай 禅宗

секта Чань

喇嘛教

ламаистский монастырь(храм)喇嘛庙

ламаист(ламаит)喇嘛教徒

желтая секта ламаизма 黄教

красная секта ламаизма 红教

белая секта ламаизма 白教

Шакья-Муни 释迦牟尼

Будда 佛（“佛陀”的简称）

Будда

如来（释迦牟尼的称号）Будда Татагата

阿弥陀佛

амитафо ；амитабу ；амитаба 菩萨

бодисатва 罗汉

Алохань 阿罗汉

Алохань

三昧

секрет ；суть ；сокровенный смысл 四大

четыре элемента ；земля,вода,огонь,воздух 弥陀

Амитаба

观音（即“观世音”）

богиня Милосердия ；бодисатва 观音菩萨

бодисатва Гуаньинь 弥勒

Будда Мартейя 韦驮

Веда

金刚

Бог-хранитель ；божество-хранитель 达摩

бодидхарма

阎罗

Ямараджа-владыка ада

阎王

властитель ада Яньван;владыка ада 阎王殿

дворец владыки ада

玄奘

Танский монах Сюаньцзан

鉴真

Дзиянчжэнь

经

канон ；сутра

佛经

буддийский канон;полное собрание буддийских канон

经藏

сутра-питака

藏经

буддийский канон ；полное собрание буддийских канонов

三藏经

трипитака

释部

сборник буддийских канонов ；сутры

释门

буддизм

金刚经

сутра бога-хранителя

法华经

сутра дхарма

佛学

буддизм

三宝

три сокровищницы буддизма(Будда,его учение и его ученики)

法

учение ；правила

佛法

буддийское учение

佛教主义

правила буддизма

佛的法力

чудотворства Будды

真谛

истина

四谛

четыре истины буддизма

清规

заповедь

戒规

наставления

清规戒律

заповеди и обеты

禅（意为静思）

созерцание

禅（泛指一切佛教事物）буддийский

禅定

Диана ；погружаться в созерцание

坐禅

погружаться в созерцание

参禅

созерцание(у буддистов)

禅机

откровение(у буддистов)

禅心

созерцание

禅悟

пробуждение ；постижение истины

入定

погрузиться в созерцание

菩提

Буди

菩提树

фикус благочестивый

圆寂

паринирвана

入灭

погружаться в нирвану

解脱

спастись ；спасение души

自在 свобода разума

空

пустота

四大皆空

суета сует ；мирская суета

空门

монашество

遁入空门

принять монашество

法门

путь к буддизму

慈悲

милосердие

劫

мировой период(=4320 млн.лет)

三乘

три пути спасения

业

деяние

六欲

шесть плотских страстей

因缘

причина

缘

причинная связь

缘分

судьба

夙缘（宿缘）

заветное желание

结缘

связаться с кем

孽因

грех

因果报应

карма ；возмездие

六根 уесть органов чувств ：глаз,ухо,нос,язык,тело,разм

德行（善行）

добродетель ；добрый поступок

功德

доброе дело

阴功

тайное дело

善

добро

恶

зло

造孽

грех

报应

возмездие

前世（前生）

предыдущая жизнь

今生

настояцая жизнь

来世

загробная жизнь

来世报应说

возмездие ；воздаяние ；кара

大千世界

вселенная ；мир

极乐世界

рай ；эдем

西天

рай ；тот свет

净土

рай

法眼

око Будды

慧眼

прозорливость ；острый глаз

超度

молебствие(панихида)по умершему

慈航

путь спасения

苦海

юдоль скорби

海苦无边

безбрежное море мук

彼岸

тот свет ；нирвана

转生

перерождение ；переселение душ

浊世

мир земной

凡尘

мирской ；земной

下凡

сойти с неба ；спуститься из рая на землю

下界

дольный мир

看破红尘

постичь бренность жизни

黄泉

загробный(потусторонний)мир

阴间（阴曹地府）

царство теней

梵

брама

梵文

санскрит

寺院

монастырь

僧院

буддийский храм

梵刹

буддийский монастырь

古刹

древний монастырь

兰若（佛寺）

буддийский монастырь

阿兰若

скромное жилище

庙

храм ；кумирня

禅林

(буддийский)храм

庵（尼庵）

женский монастырь

大殿

главный зал(в храме)

禅堂

помещение в храме

禅房

жилище в храме

藏经阁

хранилище буддийских канонов

神坛

гробница ；святыня ；рака

方丈 настоятель(буддийского храма)；аббат(обычного храма)

住持

настоятель(монастыря)

知客

буддийский церемонимейстер

僧

монах

高僧

возвышенный монах

僧尼

монахи и монахини

僧俗

монахи и миряне

僧师

буддийский монах

和尚

монах

沙门（桑门）

бонзы ；буддийский монахи

比丘（俗称“和尚”）

бонза ；буддийский монах

比丘尼（俗称“尼姑”）

буддистка-монахиня

沙弥

послушник

尼（尼姑）

монахиня

头陀

бродячий монах

行脚僧

странствующий монах

托钵僧

дервиш

法师

святой ；бонза

居士 последователь буддизма,не принявший пострижения ；буддист

**

живой Будда

喇嘛

лама

皈依

исповедовать что ；поклоняться кому

剃度

постриг

戒

епитимья ；умерщвление плоти

受戒

принятие обета

取经

паломничество за священными книгами

化缘

собирать пожертвования ；проситт подаяния

布施

подавать милостыню

施主

жертвователь

檀越（即“施主”）

благодетель ；жертвователь

合十

сложить ладони(в знак приветствия)

浴佛舍

Праздник купания Будды

舍利

прах

舍利塔

ступа

宝塔

пагода

浮屠

пагода

七级浮屠

семиярусная пагода

衣钵

наследие;регалии

袈裟

ряса

钵

миска ；чаша

戒刀

монаший нож

锡杖

монаший посох

念珠

четки

法器

музыкальные инструменты буддийского богослужения

蒲团

круглая подстилка

法号

монашеское имя

坐化

смерть

打坐

сидеть,положив ногу на ногу

膜拜

класть поклоны

念经

читать сутру

苦修

подвижничество

舍身

пожертвовать собой

显灵

явление духа

现身说法

аоказать на личном примере

佛像光轮

нимб ；сияние;орело

南无

Намо

香

курительные свечи

烧香

возджигать курительные свечи

香火

фимиам

香炉

курильница

香客

паломник ；странник

朝山进香

паломничать по монастырям

还顾

жертвоприношение по обету

清斋

поститься

斋期

великопостный

开斋

разговляться

斋饭

постная пица

斋戒

поститься

斋戒日

постный день

斋戒沐浴

пост и омовение

吃斋

есть постное

长斋

(пожизненный)пост

素

овощной

素食主义

вегетарианство

素食主义者

вегетарианец

世界佛教徒联谊会

Всемирное содружество буддистов

第三篇：佛教中英文翻译词汇

佛教中英文口译必备

佛教(Buddhism)

A Amitabha 阿弥陀佛 Anterior Tibet 前藏 一个大**，其庙叫祖卜寺(Tsurpu)Attisha 阿底峡 Avalokiteshvara 观音

B Bhodisattva 菩萨 Bon(Black)本教(黑)Budda 佛 Dorje(多杰/藏文)C Chapel 佛堂 Circumanbulate 转经道(v.)Circumanbulation 转经道 Circumanbulator 转经道的人 Consort 明妃

D Dakini 空行母 Deity 明王 Dipamkara 燃灯佛；宝光佛 Disciplinarian 铁棒喇嘛 Dorje 多杰(藏文:金刚)Dorje 金刚 Drakpa 和尚(藏文)Dratsang 扎仓(学校)Drepung 哲蚌寺 Drepung Monastry 哲蚌寺(拉萨三大寺之一)Drolma 卓玛（藏文：度母）Drolma 度母（女菩萨）

E Emptiness 空 Enthronement 坐床 Esoteric Buddhism 密宗 Exotoric Buddhism 显宗 F Form 色 Formless 无色

G Ganden Monastry 甘丹寺(拉萨三大寺之一)Ge－kor 铁棒喇嘛萨三大 Great Perfection 大园满 Green Tara 绿度母 Gulug(Yellow hat)格鲁派 Guru 和沿(梵文)H Hayagriva 马头明主 Hinayana 小乘 Holy mountain 魂山 Hutukta **(蒙文)I Incarnated lama 转世**

J Jampa 弥勒慈氏 Jokhang Temple 大昭寺

K Kaggu(White)噶举 Kalachakra 时轮(金刚)Kangyur 甘珠尔(佛语)Karmapa 葛玛巴 Khangtsen 康村(宿舍)Khatag 哈达 Khenpo 堪布(主持)Kumbum 塔尔 Kunbum M.堪布寺(西宁)L Labrang Monastery.拉卜楞寺(甘南)Lama 喇嘛，指大和尚 Lek Trima 妙绘赞 Lineage 传承 Lobsang 洛桑 Losang 洛桑

M Mahakala 大黑天(本教中神的名字)Mahayana 大乘 Main Assembly Hall 大经堂 Maitreya 弥勒慈氏 Mandala 檀城 Mandala 曼陀螺 Manjushri 文殊(菩萨)Mantra 咒语 Master 上师(和尚)Material 色 Medicine Buddha 药师佛 Monastry 寺院（比Temple大）Monk 和尚(小)Monlam 默然大法会 Monlam 传昭大法会 Mudra 手印Nga 阿 N Ngari 阿里 Nirvan 涅盘 Nyingma 宁玛 O Order 教派

P Padma 莲花 Padmasambhava 莲花生 Pagoda 佛塔 Palkor Chode 白居寺

Panchen Lama ** Partner 明妃 Pelden Lhamo 吉祥天女 Pelden Lhamo 班丹拉母 Potala 布达拉宫 Prayer meeting festival 传昭大法会 Prayer wheel 传经筒 R Ramoche Temple 小昭寺 Reincarnation 灵童 Rinpoche **(通用)S Sakya(Stripe hat)花派(萨迦)Sect 教派 Sera Monastry 色拉寺(拉萨三大寺之一)Shakyamuni 施加摩尼 Shantarakshita 寂护 Shantarakshita 静命 Sharipu 舍利子(骨灰)Sku－Vbumchen－mo 白居寺 Sontzen Gampo 松赞干布 Soul mountain 魂山 Soul yak 魂牛 Stupa 灵塔 Sutra Chanting Hall 大经堂

T Tara 度母（女菩萨）Tashilhunpo Monastry 扎时伦布寺(日喀泽)Temple 寺庙 Tengyur 丹珠尔(论部)喀泽 Tibetan Buddhism 藏传佛教 Tibetan Studies 藏学 Tibetan Tripitaka 大藏经 Tibetology 藏学 Tradition 教派 Trulku **(藏文)Tsam－pa 糌粑 Tsamba 糌粑 Tsang 后藏 Tsongkhapa 宗喀巴（前藏）U Union of happiness 乐空双运 V Vajrayana 密宗 Vajra 金刚 W White Tara 白度母

Y Yamataka 阿曼德迦;大威 Yamataka 怖畏金刚 Yidam 本尊 Z Zhang zhung 象雄 2 佛教专用语（附解释）

觉悟 to get enlightenment 三大语系佛教 Three languages of Buddhism: 汉语系佛教Chinese Language Buddhism 藏语系佛教Tibetan Language Buddhism 巴利语系佛教 Pali Language Buddhism 大乘佛教Mahayana Buddhism 上座部佛教Theravada Buddhism 金刚乘/密宗Vajrayana Buddhism(Lamaism)中国佛教Chinese Buddhism 佛经Sutra 经、律、论 Sutras, Vinaya, Sastra 大藏经Tripitaka Sutra 三宝（佛、法、僧）Triratna(Buddha, Dharma, Sangha)“三宝”加被 May “Triratna” bless 法师 Master/Venerable 长老 Thero/Venerable 大长老Mahathero/ Most Venerable 方丈/主持Abbot

佛教宗派Buddhist School 佛教仪式：Buddhist Ceremony/Buddhist Service for 和平祈祷法会 Buddhist Praying Ceremony for World Peace 礼佛pay respect for Buddha 颂经Sutra Chanting 香炉 Incense burner 上香To offer incense to Buddha 因果Cause and effect 成道/成佛To obtain the Buddha-hood 觉悟 To get enlightenment 三皈 go to the Buddha for refuge, go to the Dharma for refuge, go to the Sangha for refuge 五戒

follow the five commandments of Buddhism（no killing，no stealing，no sexual misconduct，no lying，no intoxicant）诸恶莫做，众善奉行，自净其意，既是佛教

“To do no evil, to do only good, to purify the will, is the doctrine of all Buddhas” 做功德to make contribution to 普渡终生to save all living beings from sufferings

四谛Four noble truths 八正道 Eight noble paths

善哉Sadhu(good or excellent)佛教寺院 Monastery/Buddhist Temple 山门The Front Gate 大雄宝殿 The Main Shrine Hall 圆通殿 The Hall of Universal Understanding 祖师殿 The Hall of Patriarch 观音殿 The Hall of Avalokitesvara Buddhisatva 罗汉堂 The Hall of Arhan 藏经阁 The Tripitaka Sutra Pavilion 斋堂 Monastic Dinning Hall 四大天王 Four deva-kings, the protectors of Buddhism 客堂Monastic Reception 韦驮Vitasoka/Vigatasoka, the protector of Buddhism 佛像 Buddha statue 四大名山Four holy mountains of Chinese Buddhism 弥勒佛Maitreya Buddha 五台山 Wutai Mountain is the Holy Place of Manjusri Buddhisattva 峨嵋山 Ermei Mountain is the Holy Place of Mahasthama Buddhisattva 九华山 Jiuhua Mountain is the holy place of Ksitigarbha Buddhisattva 普陀山 Putuo Mountain is the holy place of Avalokitesvara Buddhisattva 释迦牟尼佛Shakyamuni Buddha 迦叶佛Kasyapa Buddha 药师佛 Bhaisajya Buddha/medicine Buddha 阿弥陀佛 Amitaba Buddha 三世佛 Buddhas of Three Periods: Kasyapa Buddha of the past Shakyamuni Buddha of the present Maitrya Buddha of the future 观世音菩萨 Avalokitesvara Buddhisattva 毗庐舍那佛

Vairocana Buddha 菩贤菩萨 Samandhabatra Buddhisattva 菩萨

Buddhisattva 大势智菩萨Mahasthamaprapta Buddhisattva 文殊菩萨

Manjusri Buddisattva

地藏菩萨 ksitigahba Buddhisattva 善财童子Sudhana 罗汉 Arhan 西方三圣：阿弥陀佛、观音菩萨、大势至菩萨

Amitaba Buddha Avalokitesvara Buddhisattva Mahasthamaprapta Buddhisattva 达摩Budhidharma 摄摩腾Kasyapa Matanga 竺法兰 Gobharana/Dharmaraksa 佛学院 Buddhist College 僧伽Sangha 僧、尼（比丘、比丘尼）monk、nun(Bhiksu, Bhiksuni)方丈/主持 Abbot 首座Chief monk 监院/当家 Monastic Manger 侍者 Assistant 中国佛教协会 The Buddhist Association of China 中国佛学院The Buddhist Academy of China 会长President 副会长 Vice President 秘书长 Secretary General 副秘书长Deputy Secretary General 任持自性、轨生物解 retaining its own nature,such that it can be recognized 正觉 enlightenment 等觉 / 遍觉 erfect enlightenment

圆觉或无上觉 supreme or paramount enlingtenment 我空 Emptiness 缘起 dependent origination 八正道 the Noble Eightfold Path 十二因缘 the twelve-linked causal formula 因果律 the causal principle 究竟菩提心 Absolute Bodhi Citta修持六度(布施、持戒、忍辱、精进、禅定及智慧波罗蜜)、万行，并救度一切众生脱离轮回苦海的愿心。

轮回 Samsara(藏文kor wa)：依因缘而存在的存在形式。众生因为贪、瞋、痴(三毒或烦恼障)而流转于轮回，并承受轮回之苦。

僧、僧伽 Sangha(藏文 gendun)：法道上的伴侣。或泛指法道上的一切行者，或特指已开悟的圣僧。六波罗蜜(Six)： 布施、持戒、忍辱、精进、禅定及智慧

轮回六道 Six realms of Samsara(藏文rikdruk)：由于不同的烦恼或心识染污特质而受生于轮回的六种形态：天道:天人或天道众生具有强烈的傲慢心，必须历经变易之苦：阿修罗道:具有强烈的嫉妒、猜疑心，必须历经斗争之苦;人道:是六道中最幸运的，因为人道众生具有达到证悟的最佳机会，虽然他们有生、老、病、死之苦：畜生道:由于强烈的愚痴而受生，有深切的暗哑之苦：饿鬼道:由于强烈的悭吝而受生，有极端的饥渴之苦：地狱道:由于强烈的填瞋归鬼恚心而受生，具有极端的冷热之苦。

声闻 Sravaka(藏文nyen th)：指亲闻佛说法的弟子，或泛指修习四圣义谛而证悟成道，已经完全了知无我的小乘修行者（阿罗汉）。

十圆满 Ten Assets or Endowments(梵文dasasam pada，藏文jor wa chu)：益于修持佛法的十种因素：生于人道、生于佛法盛传之地、具有健全的心智、无极大恶业、对佛法有信心、值佛出世、值佛传法、值法传世、有修行者与修行的自由及具善知识之慈悲教导。三宝 Three Jewels(藏文kon chok sum)：佛宝、法宝及僧宝。

赤松德赞 Thrisong Deutsen(790~858A.D.)：西藏国王，邀请伟大的印度圣者及瑜伽士至西藏，并建立了西藏的第一座佛教寺庙「桑耶林」（Samye Ling）。

三藏 Tri pitaka：佛教的法教通常分为三藏，经藏、律藏及论藏。经藏，佛陀所说的经文；律藏，佛陀所制定的戒律；论藏，佛弟子所造的论述，主体是现象的分析，是法教的阐释或论述传统。龙树 Nagauna 化身 Nirmanakaya 又称为「应化身」，示现于世间，如释迦牟尼佛于此世间之化现。

涅燊 Nirvana（藏文nya ngen lay day pa）：完全证悟时所达到的境界。在文字用法上和轮回形成对比。莲花生大士 Padmasambhva(藏文Guru Rinpoche)：于第九世纪应邀至西藏，降服邢秽及魔障，并建立宁玛派传承，为藏传佛教之祖师。

波罗蜜多 Paramita（藏文pha rol tu phyin pa）：能超越轮回的具德行为。大乘道所修持的种波罗蜜是：布施波罗蜜、持戒波罗蜜、忍辱波罗蜜、精进波罗蜜、禅定波罗蜜、智慧波罗蜜。颇哇 Phowa（藏文）：一种高深的密续法门，是关于在死亡时将意识投射到善道的法门。

般若 Prajna（藏文she rab）：在梵文的意思是「圆满的知识」，也可以表示智慧、理解或辨识能力。通常它是表示从比较高超的角度（例如，非二元）来看事情的智慧。

世俗谛 Relative truth（藏文kun dzop）：和胜义谛（或译为圣谛、真谛）合称为二谛。世俗谛是尚末开悟的世俗人对世界的看法，亦即他们基于错误的自我信念而做的投射。

仪轨 Sadhana（藏文drup tap）：密续修法的法本，详细地叙述如何观修本尊的坛城及禅定。三摩地 Samadhi（藏文ting nge dzin）：又称为专一禅定，是禅修的最高形式。

止 Samatha or tranquility meditation（藏文Shi nye）：基本的禅修方法。修「止」的时候，行者通常盘腿而生，专注于呼吸并观察心的活动。

报身Samb Hogakaya 又称为「法乐身」，示现给菩萨。

轮回 Samsara(藏文kor wa)：依因缘而存在的存在形式，和涅乐相反。众生因为贪、瞋、痴(三毒或烦恼障)而流转于轮回，并承受轮回之苦。

僧或僧伽 Sangha（藏文gen dun）：修行道上的伴侣。僧众可能是法道上的一切修行者，或是已开悟的出家众。

经典 Satra（藏文do）：记录佛陀亲口所说的法，所集成小乘及大乘典籍，有别于金刚乘的密续（tantra）法教及阐释佛陀之语的论注（Sastras）。

经乘 Satrayana：经乘的证悟方法包括小乘及大乘。

悉达 Siddha（藏文grub thab）：有成就的佛教修行者，即成就者。悉地 Siddhis（藏文ngo drub）：佛教成就者的修行成就。

轮回六道 Six Realms of Samsara(藏文rikdruk)：由于不同的烦恼或心识染污特质而受生于轮回的六种形态： 天道，天人或天道众生具有强烈的傲慢心，必须历经变易之苦 阿修罗道，具有强烈的嫉妒、猜疑心，必须历经斗争之苦;人道，是六道中最幸运的，因为人道众生具有达到证悟的最佳机会，虽然他们有生、老、病、死之苦 畜生道，由于强烈的愚痴而受生，有深切的暗哑之苦： 饿鬼道，由于强烈的悭吝而受生，有极端的饥渴之苦： 地狱道，由于强烈的填瞋归鬼恚心而受生，具有极端的冷热之苦。蕴 Skandha（藏文pang pa）：蕴的字义为「积集」。色蕴、受蕴、想蕴、行蕴及识蕴等五蕴，是将物体的存在转化为知觉的五种基本功能。

声闻 Sravaka(藏文nyen th)：指亲闻佛说法的弟子，或泛指修习四圣义谛而证悟成道，已经完全了知无我的小乘修行者（阿罗汉）。

气脉 Subtle Channels（藏文tsa）：气脉指的是有气的能量或「风」，《梵文「波若那」（Prana），藏文即「隆（Lung）」》，循环于其中的微细管道，而不是解剖学上的脉。

空性 Sunyata（藏文tong pa nyi）：佛陀在二转法轮时开示外在现象、「我」或「自我」的观念没有真实的存在性，因此万法都是空性的。

密续 Tantra（藏文gyu）：金刚乘法教及其典籍。

十圆满 Ten Assets or Endowments(梵文dasasam pada，藏文jor wa chu)：益于修持佛法的十种因素：生于人道、生于佛法盛传之地、具有健全的心智、无极大恶业、对佛法有信心、值佛出世、值佛传法、值法传世、有修行者与修行的自由及具善知识之慈悲教导。三宝 Three Jewels(藏文kon chok sum)：佛宝、法宝及僧宝。

赤松德赞 Thrisong Deutsen(790~858A．D．)：西藏国王，邀请伟大的印度圣者及瑜伽士至西藏，并建立了西藏的第一座佛教寺庙「桑耶林」（Samye Ling）。

佛陀所制定的戒律；论藏，佛弟子所造的论述，主体是现象的分析，是法教的阐释或论述传统。不变的“我” 恒常的我 the self-same manner 此有故彼有，此无故彼无 Whenever A is present , B is present;Whenever A is absent, B is absent.Therefore, from the arising of A, B arises;from the cessation of A, B ceases.明缘起，即明佛法 One who discerns dependent origination discerns the Dhamma 一切众生，皆有佛性，有佛性者，皆得成佛

All living beings have Buddha-nature ,everyone with the Buddha-nuture may attain Buddhahood.3 佛教(Buddhism)

3.1 中国的佛教 Buddhism in China 佛教是中国最重要的宗教。通常认为佛教是公元67年汉朝时期从新疆传到中原的。在其发展过程中，对传统的中国文化和思想有着深远影响并成为当时中国最重要的宗教之一。佛教在中国的发展大体上可以分为以下几个时期。

第一时期是汉朝，佛教刚传到中国。在这个时期，传译了很多佛教经文，白马寺也是在这个时期建立的，标志着佛教教义在中国的第一次传播。第二时期是在晋朝（265—420），南北朝（386—589）时期，翻译、撰写了更多的佛教经文.从南北朝开始，中国佛教进入繁盛时期。第三时期是隋朝（581—618）和唐朝（618—907）佛教在中国迎来了鼎盛时期并取得前所未有的发展。隋朝帝王信奉佛教，唐朝帝王虽然信奉道教，但对佛教采取了保护包容的政策。因此，在这个时期，道教在中国取得了空前的发展。然而，在封建社会末期，由于社会动荡，中国佛教发展得佷缓慢。中华人民共和国成立以后, 实施宗教信仰自由的政策，中国佛教进入新的发展时期。现在，佛教在中国取得了巨大的发展，国际上的学术交流也扩大了。

Buddhism is the most important religion in China.It is generally believed that it was spread to China in 67 AD during the Han Dynasty(206 BC-220)from Hotan in Xinjiang to Central China.During its development in China, it has a profound influence on traditional Chinese culture and thoughts, and has become one of the most important religions in China at that time.In general, the development of Buddhism in China can be divided into the following periods.The first period is Buddhism in Han Dynasty when it was just introduced into China.During this period of time, many Buddhist scriptures were translated and explained.The White Horse Temple was built during this period of time and it signifies the first time of Buddhism doctrines delivered in China.The second period is in Jin(265-420), Northern and Southern Dynasties(386-589)when more Buddhist scriptures were translated and Buddhist writings came out.From the beginning of Northern and Southern Dynasties, Chinese Buddhism has entered its prosperous time.The third period is the Sui(581-618)and Tang(618-907)Dynasties when Buddhism welcomed its heyday and got unprecedented development.The emperors of the Sui Dynasty believed in Buddhism, and though Tang's emperors believed in Taoism, they showed a protective and tolerant attitude toward the development of other religions such as Buddhism.So in this period, Buddhism got a rapid and great development in China.However, in the late of feudal society, because of the social unrest, Chinese Buddhism was slow in development.After the founding of People's Republic of China and the implementing of the policy of freedom in religion belief, Chinese Buddhism embraced its new growing age.Now it is developing greatly and the international academic exchanges are expanded.3.2 佛教的宗派Sects of Buddhism

由于传入的时间、途径、地区和民族文化、社会历史背影的不同，中国佛教形成三大系，即汉传佛教（汉语系）、藏传佛教（藏语系）和云南地区佛教（巴利语系）。

Three different forms of this religion evolved as it reached the centers of population at varying times and by different routes.The social and ethnic background in each location also affected the way in which each of these forms developed and eventually they became known as Han, Tibetan and Southern Buddhism.3.2.1 汉传佛教Han Buddhism 传入中国汉族地区的佛教，经过长期的经典传译、讲习、融化，与中国传统文化结合，从而形成具有民族特点的各种学派和宗派；并外传朝鲜、日本和越南。

Buddhism was introduced into China the Han areas, after a long classic interpretation, workshops, melting, and the combination of Chinese traditional culture D, which form a variety of national characteristics and sectarian schools, and rumors Korea, Japan and Vietnam.佛教传入中国汉地年代，学术界尚无定论。古代汉文史籍中，有秦始皇时沙门室利防等18人到中国的记载。据《善见律毗婆沙》记述，在阿育王时代，曾派大德摩诃勒弃多至臾那世界（原注：汉地）；派末世摩至雪山边国。西藏多罗那他《印度佛教史》称达摩阿育王时，高僧善见至大支那弘法。南璺佛教史书则称派末世摩至支那。以上这些布教活动因无译述遗迹传世，无法证实。

Buddhism came to China's Han, the academic community have been inconclusive.Ancient Chinese historical records, there are anti-Qin Li when Salmonella Room 18 people to China and other records.According to the “law of good, see adjacent Posha” account, in the era of Asoka, Buddhism after the third assembled, had sent up to Dade Maha Yu Le abandon that world(the original note: Han);sent to the mountain side of Mount end of the world countries.Doro Tibet that he was “History of Buddhism in India,” said Dharma Ashoka, the Buddhist monk, see Tai Shan Shina preaching.Buddhist school called the South end of the world history books to Shina Mount.These missionary activities handed down because there was no translation of the above sites that can not be confirmed.汉建元二年至元朔三年（公元前139～前～126），张骞出使西域期间，曾在大夏见到从鳊贩运去的蜀布、邛竹杖，说明当时中印之间已有民间往来，可能佛教也随之传入汉地。汉武帝还开辟了海上航道与印度东

海岸的黄支等地建立联系。近年考古发现，东汉时的四川彭山墓葬中已有佛像，江苏连云港孔望山佛教摩崖刻像初步证实也属于东汉时期。东汉明帝于永平八年（65）赐楚王英诏言其“尚浮屠之仁祠，洁斋三月，与神为誓”，可见当时已有佛教传入。经典的传入，据传始于汉元寿元年（公元前2年）大月氏王使伊存口授博士弟子景卢以浮屠经（佛典），但究为何经，已失传无闻。历来均以永平年间（公元58～75）遣使西域取回《四十二章经》为佛法传入中国之始。此说是否为历史事实，近代颇有争议。因当时西域发生战乱，交通断绝，至永平十六年才开放。因此，只能推定大概在公历纪元前后，佛教开始传入汉族地区。传播的地区以长安、洛阳为中心，波及彭城（徐州）等地。当时人们认为佛教同道教一样是一种神仙方术，故桓帝将黄帝、老子和佛陀同祀，“诵黄老之微言，尚浮屠之仁祠”，把沙门视同方士。佛教在皇室成员和贵族中受到尊崇。

Han Jianyuan Two to Yuanshuo Three years(BC 139 ~ before ~ 126), Zhang Qian the Han Dynasty during the summer to see in a large traffic to go from bream Shu cloth, Qiong Zhu Zhang, indicating that China and India people exchanges has been may be introduced along the Han Buddhism.Han has also opened up sea lanes and the east coast of India and other places to establish contact.Archaeological discoveries in recent years, the Eastern Han Dynasty tomb in Sichuan have been statues Pengshan, Lianyungang, Jiangsu Lookout Mountain Buddhist cliff carved holes initially confirmed as belong to the Eastern Han Dynasty.Yongping Han Emperor Ming in eight(65)give Chuwang Ying Chao made the “Buddha of the kernel is still Temple, Jie Zhai March, swear to God,” Buddhism has been seen at the time.The introduction of the classic, reportedly began in the first year of life of Chinese yuan(2 BC)Taiyue Shi, Dr.Wang to dictate Iraq disciples kept the Buddha by King Lu(Buddhist), but why study classics, has lost no smell.Always are Yongping period(AD 58 ~ 75)Western emissary back “四十二章经” as the beginning of Buddhism into China.Whether it is a historical fact still remained a modern controversial.At that time Western war cut off traffic to Yongping sixteen years before opening.Therefore, the only presumption about the era before and after the Gregorian calendar, Buddhism began to spread into the Han areas.Transmission areas from Chang'an and Luoyang as the center, spread to Pengcheng(Xuzhou)and other places.Buddhism, Taoism was thought that the same technique as a fairy party, it will be the Yellow Emperor Huan, I worship the Buddha with “chanting faire dissatisfied, still the kernel Buddha Temple”, the Salmonella deemed alchemist.Buddhism in royalty and nobility are respected.Buddhism during the Han Dynasty was regarded as having its basis in magic in much the same way as Taoism and it first

took root among members of the royal family and aristocracy.晋朝时期，佛教在平民中广受欢迎。在公元401年，鸠摩罗什从月门关附近的西域地区来到长安，和3000名学士一起翻译了74 佛经。很显然，这是佛教在中国的传播史上的重大事件。在这个时期，另一个新的类，学者型官僚。他们汇集了既定的，流行的形而上学和佛教教义。在中国北方有不少，而在南方许多文人官僚们被誉为佛教精通者。王室家庭授予佛教僧侣和尼姑相当大的权限。到1768年寺庙如雨后春笋般出现，并增加许多僧尼。

The Jin Dynasty witnessed the popularization among ordinary people.In 401 Kumarajiva was invited to Chang'an from the Western Region that lay to the west to Yumenguan Pass and together with 3,000 scholars translated 74 sutras.Obviously, this was an event of great importance to spread of Buddhism.During the Jin Dynasty a new class emerged;that of the scholar-bureaucrats.They brought together the established, popular metaphysics and Buddhist doctrines.In the north of China there were quite a few reputed monks while in the south many scholar-bureaucrats were well versed in Buddhism.The royal families were passionate toward Buddhism and granted monks and nuns considerable privileges.The number of temples mushroomed to 1768 and with them as many as 24,000 monks and nuns.Monks were to become a new class in China and Buddhism took a firm hold on the country.在南北朝，佛教继续蓬勃发展。现在著名的龙门石窟，云冈石窟建造于此期间。最重要的事件是时达摩来到中国。他到广州，然后又到南京在那里他与梁武帝进行讨论。他们没有达成一致，所以带着问题的达摩来到少林寺。

Buddhism continued to flourish during the Northern and Southern Dynasties.The now famous Longmen Grottoes and Yungang Caves were constructed during this period.The most important event was when Bodhidharma came to China.He arrived in Guangzhou and then went on to Nanjing where he entered into discussion with Emperor Wu of Liang in the Southern Dynasty.They failed to agree over matters of doctrine and so Bodhidharma went to the Shaolin Temple.Bodhidharma was the first Patriarch of Zen Buddhism, the formation of which marked the independent development of the faith in China.This localized sect of Buddhism had a profound repercussion on Chinese philosophy and culture.隋唐期间，佛教在中国的发展达到了顶峰。唐代皇帝自称他们是老子—道教创始人的后代和参拜者，但在实践中他们认识到佛教的重要性。成立了一个翻译机构，在长安（今西安）首都城市，大雁塔佛经。玄奘是此时最知名的和尚，他的旅程是印度，为明代小说西游记（也被称为孙悟空）模型。

Buddhism reached its zenith during the Sui and Tang Dynasties.Emperor Wen of Sui ordered the restoration of temples and statues of Buddha that had been destroyed during Northern Zhou.Tang Emperors claimed they were descendents of Lao Zi, the creator of Taoism and paid homage to Taoism but in practice they recognized the importance of Buddhism.An Institute was set up to translate Buddhist sutras in the Big Wild Goose Pagoda in the capital city of Chang'an(today's Xian).Xuan Zang was the most reputed monk at this time, and it was his journey to India that was the model for the Ming novel The Journey to the West(also known as the Monkey King).慧能（638-713），是佛教禅宗六祖，不应被忽略。他著名的诗句，“菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。”这句话被翻译为：“完美的智慧之树本来没有树，也没有光明的一面镜子，任何信佛者永远是清净的，哪里沾染灰尘？”这些已成为流行的诗句，帮人们进入心灵的禅想。在公元730年，慧能的弟子赢了与其他教派的辩论。此后，禅宗被介绍给韩国。Hui Neng(638-713), the sixth Patriarch of Zen Buddhism, should not be ignored.His famous verses, “Originally there was no Bodhi-tree, nor stand of a bright mirror.The mirror was originally clean and pure;where can it be stained by dust?” These words have otherwise been translated as: “The Tree of Perfect Wisdom was originally no tree.Nor had the bright mirror any frame.Buddha-nature is forever clear and pure.Where is there any dust?” These lines have become the first thing to pop into the mind when people think of Zen.In 730 Hui Neng's disciples won debates with other sects and Zen was strengthened in China.Zen was introduced to Korea in the 8th Century and to Japan at the end of the 12th Century.佛教深入日常生活，并在建筑，雕塑，绘画，音乐和文学产生重大影响。不过，在845由于社会和经济原因，佛教是禁止的。4600座庙宇被拆除，500僧侣和尼姑被迫放弃他们的宗教。佛教与儒学的结合导致了宋代唯心主义哲学和明时期儒家学派的形成。这种传统继承了清代与汉传佛教禅宗成为代名词。

Buddhism penetrated daily life and had a substantial impact in architecture, sculpture, painting, music and literature.However, Buddhism was forbidden in 845 due to social and economical reasons.Over 4600 temples were demolished and 260, 500 monks and nuns were forced to give up their religion.The combination of Buddhism and Confucianism led to the formation of Li Xue, the Confucian school of idealist philosophy of the Song and Ming dynasties.This tradition was

inherited by the Qing Dynasty and Zen became synonymous with Han Buddhism.3.2.2 南传佛教 Southern Buddhism 西双版纳傣族自治州，云南省信奉南传佛教。据记载，7世纪中叶，巴利语系佛教通过缅甸传入云南，但只持续了四个世纪。没有庙宇的建造和口头上的佛经被流传下来。南传佛教僧人在11世纪的战争逃去。

Dai people in Xishuangbanna Prefecture, Yunnan Province believe in Southern Buddhism.According to records, Pali Buddhism was introduced to Yunnan in the middle of 7th century via Burma but it lasted only four centuries.No temples were built and the sutras were passed on orally.Thus, Southern Buddhism faded and monks fled during the war around the 11th century.The existing Southern Buddhism entered Yunnan from Burma and Thailand after the wars.1277年书面傣语的创建和贝叶经出现了。在明代，缅甸公主被送往云南，嫁给了一个傣族地区统治者。大量的佛教寺庙建于景洪。这些都有助于普及老百姓南传佛教。凭借其宗教和政治相结合，南传佛教，吸收本地的文化，具有灵活的教义。和尚可以吃肉，可以还俗。妇女不出家。

In 1277 a written Dai language was created and the Pattra sutra appeared.In the Ming Dynasty a Burmese princess was married to a local ruler in Dai area and Burmese monks were sent to Yunnan.A large quantity of Buddhist temples were built in Jinghong.All these helped to popularize Southern Buddhism among the common people.With its combination of religion and politics, Southern Buddhism, absorbing Tai culture, has flexible doctrines.Monks can eat meat and can secularize.Women do not become nuns for to do so would break their ancestral line.一般来说，佛教是傣族人民之间的单一的宗教，并比他们的日常生活，像雕塑，绘画，民间传说文化的综合影响还大。年轻的男孩必须去寺庙和学习知识，直到他们长大成人。有些则是在寺庙做人，而从未还俗。从某种意义上说，僧侣承担传授民族文化的作用。

Generally, Buddhism is the single religion among Dai people and has a comprehensive influence over their daily life and culture like sculpture, painting and folklores.Young boys must go to the temples and learn knowledge until they become adults.Some remain in the temples and become monks while others return to secular life.In a sense, monks assume the role of imparting ethnic culture 3.2.3 藏传佛教Tibetan Buddhism

藏传佛教，也叫'喇嘛教'，开始于7世纪中叶。当时，国王松赞干布与尼泊尔公主Chizun和文成公主结婚了。受这两个佛教的公主，他皈依佛教，建大昭寺和小昭寺寺（小赵硅）。在8世纪中叶，佛教经印度传入西藏。藏传佛教完全形成于10世纪末。进化后在西藏，藏传佛教与政治独特结合。

Tibetan Buddhism, also called 'Lamaism', started in the middle of 7th century.At that time, King Songtsen Gampo married Nepalese Princess Chizun and Princess Wencheng from Chang'an(currently Xian).Influenced by these two Buddhist princesses, he coverted to Buddhism and built Jokhang Temple and Ramoche Monastery(Xiao Zhao Si).In the middle of 8th century, Buddhism was introduced to Tibet via India.Tibetan Buddhism was totally formed in the late 10th century.After centuries of development in Tibet, a unique combination of religion and politics with Tibetan Buddhism evolved.Buddha Unfolding Festival, Drepung Monastery 目前，藏传佛教可分为四个教派：宁玛派，噶举派，格鲁派，萨迦。Major Sects of Tibetan Buddhism Present Tibetan Buddhism can be divided into four sects: Nyingmapa, Kagyupa, Gelugpa, and Sakyapa.宁玛在藏语中思是'老'。宁玛派是藏传佛教中最古老的教派。它也被称为'红教'，因为在这个教派僧人和尚总是穿红色的帽子。噶举派创造于11世纪中叶，它是藏传佛教中有名的分支机构。它被称为“白教”是由于这个教派僧侣穿白色长袍，他们的寺庙都被漆成白色。在14世纪，宗喀巴创建的格鲁派鼓励僧侣过着简朴的生活和无私的精神。这个教派僧人戴黄色帽子，所以被称为“黄教”。在西藏，萨迦意思是“丰富多彩”。萨迦教派的寺院都被漆成红色，白色和黑色的条纹，象征着文殊菩萨，观音和金刚，因此它被称为“丰富多彩的节”。

Nyingmapa means 'old' in Tibetan.Nyingmapa is the oldest sect in Tibetan Buddhism.It is also called 'Red sect' because monks in this sect always wear red monk hats.The Kagyupa sect was created in the middle of 11th century, and it is famous for having the most branches in Tibetan Buddhism.It is called 'white sect' because monks belonging to this sect wear white robes and their temples are painted white.In 14th century, Tsong Khapa created Gelugpa sect.This sect encourages monks to live an austere and unselfish life.Monks of this sect wear yellow hats, so

it is called 'yellow sect'.In Tibetan, sakyapa means 'colorful'.Temples of the Sakyapa sect are painted in red, white and black stripes, symbolizing Manjusri Bodhisattva, Avalokitesvara and Vajradhara, so it is called the “colorful sect”.有许多藏传佛教寺院在中国，这是值得一游，体验地道的藏传佛教文化。著名的藏传佛教寺院包括：哲蚌寺，甘丹寺，拉卜楞寺寺，萨迦寺，色拉寺，扎什伦布寺和塔尔寺。

There are many Tibetan Buddhist monasteries in China, which are worth visiting to experience authentic Tibetan Buddhist culture.Famous Tibetan Buddhist monasteries include: Drepung Monastery, Ganden Monastery, Labrang Monastery, Sakya Monastery, Sera Monastery, Ta'er Monastery and Tashilhunpo Monastery.3.3 佛教对中国人生活的影响力

Influence of Buddhism over the Life of Chinese

在其悠久的历史，佛教对中华文明留下了不可磨灭的影响。许多单词和短语，起源于佛教。就以一口语短语,” 临时抱佛脚”的意思是”最后一分钟作出的努力”。这在一定意义上揭示了中国对信仰的功利性态度。许多人磕头、在寺庙烧香是因为他们遇到了困难。佛教和禅宗文学的痕迹是显而易见的。不少像唐时期著名诗人白居易的居士，但这并不妨碍他们一定程度上的自我放纵。正如今天的白领阶层去酒吧，唐朝学者去餐厅喝酒，调情。在今天的中国，佛教寺庙，佛教石窟及石窟和佛教圣山，特别是在国家或省级历史文化名城列出的，已成为旅游热点。

Over its long history, Buddhism has left an indelible impact on Chinese civilization.Many words and phrases have root in a Buddhist origin.Take a colloquial phrase as an example, 'to hold the foot of Buddha at the moment“ means ”to make a last minute effort“.This reveals in a sense the true attitude of the Chinese toward the utilitarian aspects of belief.Many people kowtow to whatever gods they encounter and will burn incense in any temple.In literature traces of Buddhism and Zen are obvious.Quite a few famous poets in Tang Dynasty like Bai Juyi were lay Buddhists but this did not prevent them from indulging in a little from time to time.Just as today's white collar classes go to bars, the Tang scholars went to restaurants to drink and flirt with the almahs.In today's China, Buddhist temples, Buddhist caves and grottoes and Buddhist Holy Mountains, especially the ones listed in the national or provincial historical and cultural relics, have become the hot spots for tourism.It is not uncommon for the income of a temple to

cover the expenses of a whole county or district.4佛教核心观点

Core Beliefs In Buddhism

1．佛教创立于约公元前6—5世纪的印度。

Buddhism was founded in India around the 6th to 5th century B．C． 2．据说佛教创始人为释迦牟尼。

It is said that the founder of Buddhism was Sakyamuni． 3．大约在2世纪，大乘佛教传人汉人居住的中原地区。

About the 2th century，Mahayana Buddhism entered Central China，inhabited by the Han nationality．

4．“三宝”即“佛”、“法”、“僧”。

The Three Precious Treasures include the Buddha，the Dharma(Law 0r Way)and the Sangha(the Monastic Order)．

5．佛教在中国一直与儒学、道教共存。

Buddhism has always co-existed with Confucianism and Daoism． 6．佛像和菩萨雕塑供奉在寺院里，让人们拜祭。

Buddhism has and Bodhisattva statues have been placed for worship in monasteries． 7．直到现在，小乘佛教仍然流行于傣族地区。

Up to the present time．Hinayana Buddhism(Lesser Vehicle)is still prevalent as in the regions inhabited by Dai nationality．

8．传统之间相互共存促进了有中国特色的宗教的形成。

Their mutual co-existence of the tradition has produced a religion with distinct Chinese characteristics．

9．同一个寺院里除释迦牟尼以外，还供奉了许多其他佛像和菩萨雕塑。

In addition to Sakyamuni, many other Buddhism has and Boddhisattvas statues have been placed in the same monasteries 10．佛教在中国传播时，僧人把“道场”中国化，为不同的菩萨安排了不同的“道场”。

As Buddhism spread throughout China，Buddhist monks added Chinese characteristics to the Daochang and accordingly placed different Buddhas in the different Daochang in China． 11．四个主要宗派为天台宗、华严宗、净土宗和禅宗，这四个宗派都形成于公元581年到755年之间。这些宗派在中国和日本有相当大的影响。

The four major sects(Tiantai，Huayan，Jingtu and Chan)appeared between 581 and 755A.D., and they had considerable influence in both China and Japan．

12．“八正道”为“正见”、“正思维”、“正语”、“正业”、“正命”、“正勤”、“正念”、“正定”。

This eight-fold path consists of right knowledge, right thought，right speech，right behavior，fight livelihood，fight effort，right mindfulness and right concentration． 13．修“八正道”的佛法修行人渴望实现“涅磐”。“涅椠”超越了死亡和诸种烦恼，脱离了生死的轮回，进人到安静、自在、无为的快乐境界中。

By following the eight-fold path，Buddhist followers aim to attain Nirvana, a condition of eternal and tranquil bliss that is beyond the limits of death，rebirth，thoughts and feelings． 14．释迦牟尼是一位王子。他年轻时，痛感人世间遭受的贫穷、苦难、疾病、死亡。29岁时他毅然舍弃物欲世界，出家修行。．

Sakyamuni was a prince．When he was young, he sadly saw that people suffered in poverty，pain，sickness and death．Around the age of 29，the prince made his break from the material world and plunged off in search of enlightenment． 15．传说，释迦牟尼来到一棵菩提树下，静坐苦思，后来觉悟成佛。

As the story goes，Sakyamuni came to a fig tree．He sat beneath it and then he slipped into deep meditation．Afterwards he achieved enlightenment and became Buddha．

16．“四谛”即苦、集、灭、道。

The four noble truths：life is suffering，the cause of suffering is desire, the answer is to quench desire, and the way to this end is to follow the eight-fold path．

17．大乘佛教认为，每个人与一切众生都有着同体的联系，佛祖不会入涅檗而抛弃众生，相反，他会继续普度众生。

Mahayana Buddhism(Greater Vehicle)holds that the fate of an individual is linked to the fate of all others．The Buddha doesn't float off into his own Nirvana，leaving other people behind.He continues to exude spiritual、help to those see—king Nirvana． 18．小乘佛教认为，涅桀之路是个人的追求。凡要证得涅椠者，必须自己走自己的路。

Hinayana(Lesser Vehicle)holds that the path to Nirvana is an individual pursuit．People who seek Nirvana must tread its path on their own．

19．天台宗为中国佛教最早的宗派，创始人为中国隋代的智颤。他以《妙法莲华经》为基本依据，将其他佛教经典分为“五时八教”，提倡禅定和佛教义理双修。

Tiantai was the earliest sect of Chinese Buddhism．It was founded by Zhiyi during the Sui Dynasty．Zhiyi took the Lotus Sutra as his basis； he classified the other Buddhist sutras into five periods and eight types of teachings and he also emphasized both meditation practice and scriptural study．

20．华严宗出现于公元7世纪，创始人为唐朝的法藏。此宗在公元7世纪后期传入朝鲜，公元725年到740年之间传人日本。

Huayan Sect was established in the 7th century by a Chinese monk，Fa Zang，of the Tang Dynasty．This sect reached Korea in the late 7th century，and Japan between 725 and 740． 21．禅宗是佛教的一个宗派。梵文“dhyana”的汉语音译为“禅那”，意思是“静虑”。相传印度的菩提达摩创建了此宗禅法，中国人称他为“达摩”。此宗重视禅定，认为人人心里都有佛性。

Chan Buddhism is a sect of Mahayana Buddhism．The“Channa” is a transliteration of the Sanskrit term“dhyana”．which means“meditation”．It is said that the founder of the Chan Buddhism was Bodhidharma who was known to the Chinese as Da Mo．This sect emphasizes meditation，it holds

that the universal“Buddha, nature” is immanent within ourselves．

22．净土宗以描述西方净土的印度佛教经典为基础，凡是一心专念阿弥陀佛的修行者和认为传统佛教的清规戒律太繁琐的居士，都可以专修此法。

Jingtu Buddhism is based upon a number of Indian Buddhist texts describing a pure land to the west．Especially it is designed for those, who devoutly chant the name of Amitabha and for laypersons who find traditional Buddhist moral rules and meditation discipline too strict． 23．藏族人信仰佛教。藏传佛教俗称“喇嘛教”。在公元7世纪吐蕃国王松赞干布统治时期，佛教传人西藏。公元14世纪末，藏传佛教有了不同的宗派，其中包括红教、白教和黄教。

The Tibetan people believe in Buddhism．It is called Lamaism．It spread into Tibet during the reign of Tubo King Songtsan Gambo in the 7th century．By the end of the 14th century，the Tibetan Buddhism had a variety of sects, including the Red Sect，the White Sect and the Yellow Sect．

24．公元前65年，佛教传播到中国。传播者为两个印度僧人，他们受汉明帝邀请，来中国建立寺庙。刚开始，由于主流传统文化的原因，佛教在中国并没有什么影响。

Buddhism was first introduced to China about 65 B．C．by two Indian monks who had been invited by Emperor Ming of the Han Dynasty to establish a monastery in China．In the beginning，Buddhism did not have much influence in China due to the prevailing traditional Chinese culture． 25．在早期，佛教术语、思想，以及佛教的艺术形式必须中国本土化。初期的一种办法是用道家术语，其优点是让人听起来熟悉。

At the early stage，Buddhist word and ideas, as well as its artistic forms, had to be translated into Chinese terms．One early solution was to employ Daoist terminology，and this had the advantage of sounding familiar．

26．普贤的坐骑是白象，“普贤”之意即为德行无边无量。普贤是释迦牟尼的肋侍之一，有些寺庙把释迦牟尼、文殊、普贤同祀于大雄宝殿。

Puxian(Samantabhadra)symboHzes infinite virtue and is represented riding a white elephant．“Puxian”is considered to be one of Sakvamuni’s close assistants．In some monasteries，the statues of Sakyamuni．Wenshu and Puxian statues are placed in the Grand Buddha Hall． 27．阿弥陀佛又名接引佛，他随释迦牟尼得道成佛。接引佛为西方极乐世界的教主，能接引众生，往生西方净土。

Amitabha is also called Jieyin Buddha．Along with Sakvamuni．he attained the state of Buddha-hood through his perfect enlightenment．Amitabha takes charge of the Buddhist Western Paradise．and his work is to usher sentient beings into the paradise when they pass away． 28．弥勒佛通常供在寺庙的第一重殿。佛教传人中国后，弥勒佛迅速“中国化”，在民间广受崇拜。

The statue of Maitreya is usually placed in the first main hall of a monastery．When Buddhism entered China．Maitreya quickly took on Chinese characteristics and became popular among the people．

29．观音有三十三种化身，如千手相、十一面相、四十八臂相。观音有大慈大悲、救苦救难菩萨之号，他的法力广大，因中国古典文学名著《西游记》而家喻户晓。

Guanyin has 33 various images．including an image with 1000 hands，an image with 11 faces． and an image with 48 arms．Guanyin serves as the Bodhisattva of perfect compassion and kindness，helping the needy and relieving the distressed．His infinite Buddhist power is known in every household due to the popularity of the famous Chinese literary classic，The Pilgrimage to the West．

30．根据佛教经典，文殊菩萨是转轮圣王的第三太子。相传佛教传人中国后，他在五台山显相。文殊手持宝剑，表示法力广大、智慧超凡.According to the Buddhist classics．Wenshu was the third son of the Holy King in charge of reincarnations． Legend has it that as Buddhists entered China，Wenshu appeared on Mt．Wutai． Wenshu holds a sword that symbolizes his infinite Buddhist power and perfect wisdom． 31．根据佛教经典，地藏受释迦牟尼的委托，立下宏愿，在佛祖寂灭后、弥勒佛未降生前，尽度六道众生，拯救诸苦。皆如愿，遂成佛，称其为地藏。

According to the Buddhist classics, during the period from the Nirvana of Sakyamuni to the advent of Maitreya，Dizang Bodhisattva vowed to save all beings from suffering in the Six

Paths．He vows not to achieve Buddhahood until all the Hells are empty, and is thus therefore referred as the King of Hell．

32．四大天王被称为“四大金刚”，源于印度佛教传说。这四大金刚能够驱逐邪魔，护持众佛祖，保天下风凋雨顺，故多塑于寺院的第一重殿。

The Four Heavenly Kings are depicted as the Four Warrior Attendants(Vajras)．Their origin stems from an Indian Buddhism legend，and these kings are able to drive out evil and monsters．protect Buddhas，and assure favorable conditions for the growth of crops each year．Therefore, their images are usually placed in the first main hall of a Buddhist monastery． 33．根据佛教经典，十六罗汉是释迦牟尼的弟子。受佛祖嘱托，他们不入涅槃，长住人间，受世人供养而为众生造福。

According to Buddhist classics，Sakyamuni's disciples are sixteen Arhats．They are instructed by the Buddha not to ascend into the Buddhist Western Paradise，and instead they are asked to reside in the world, the human beings take care of them, and in return the Arhats bring benefit to human beings．

34．十六罗汉的传说受到了汉族佛教徒对于罗汉的崇敬，他们将罗汉的人数和法力“扩大化”，于是有了“五百罗汉”之说。

The legend pf the Sixteen Arhats gave rise to the esteem for the Arhats fron Buddhist followers in the regions inhabited by the Han nationality． In addition, the followers increased the Arhat numbers and magnified their Buddhist power, thus bring forth the saying about the 500 Arhats．

35.四圣谛，八正道和五戒。

The principles of Buddhist philosophy(The Core Beliefs in Buddhism)in practice are: The Four Noble Truths, the Noble Eightfold Path and The Five Precepts....四个基本观点（四圣谛）THE FOUR NOBLE TRUTHS 第一：任何人都会有不满意和苦难，能正确应对就是圣贤。

The First Noble Truth Unsatisfactoriness and suffering exist and are universally experienced.第二:无理的欲望和依赖是不满意和受苦的原因。The Second Noble Truth Desire and attachment are the causes of unsatisfactoriness and suffering.第三：有办法消除不满意和受苦。The Third Noble Truth There is an end to unsatisfactoriness and suffering.第四：坚持如下八个规则就能消除不满意和受苦。The Fourth Noble Truth The end can be attained by journeying on the Noble Eightfold Path.46.八正道(八个规则)NOBLE EIGHTFOLD PATH 1).坚持正确的观点理念。

不要歪曲妄想事理和规律。如衣服为御寒，整洁即可，非有它能；性交为生育，非有它获。富贵来自勤劳无害敬人，非争抢、非害人、非搞迷信所得。

1).Right View/Understanding(Understanding the Four Noble Truths)Practice self-less conduct that reflects the highest statement of the life you want to live.Express conduct that is peaceful, honest and pure showing compassion for all beings.5).坚持正当的职业。

不以非法伤害它人或生命而谋生，要从事养护和服务于他人的工作。如，不加入黑社会等犯罪组织，不聚众赌博，不参加卖淫、卖毒品行业，不非法渔猎等等。

5).Right Livelihood Earn a living that does not harm living things.Avoidance of work that causes suffering to others or that makes a decent, virtuous life impossible.Do not engage in any occupation that opposes or distracts one from the path.Love and serve our world through your work.6).坚持正确的努力。

在努力达到为善断恶的目标过程中，适度正常而为。相信不可能在短时间内就会取得很大成绩。如：在断恶时，会有反复；在行善时，会有怀疑，都属正常。不必气馁，不断努力，总会成功。

6).Right Effort Seek to make the balance between the exertion of following the spiritual path and a moderate life that is not over-zealous.Work to develop more wholesome mind states, while gently striving to go deeper and live more fully.7).坚持内省检讨。

每日内省，要保持自己的感受、情绪、想法、话语、做事等宜善他人而不损害他人。这样才能获得好生活。因为宜善生福、损害得祸、自己的思想观点言行表情制造了自己生活中的一切。

7).Right Mindfulness Become intensely aware of all the states in body, feeling, and mind.Through constant vigilance in thought, speech and action seek to rid the mind of self-centered thoughts that separate and replace them with those that bind all beings together.Be aware of your thoughts, emotions, body and world as they exist in the present moment.Your thoughts create your reality.8).坚持不断学习思考圣贤文、劝善书、心理学、哲学等，不断提高敬顺无害勤劳有益的能力，努力做到纯善无恶。

8).Right Concentration Deep meditation to lead to a higher state of consciousness(enlightenment).Through the application of meditation and mental discipline seek to extinguish the last flame of grasping consciousness and develop an emptiness that has room to embrace and love all things.47.五戒THE FIVE PRECEPTS（五种对自己的大害）

五戒是佛教信徒的基本道德准则。五戒是自愿执行的，而不是来自神的诫命。

从本质上讲，这些戒律能促进与人和谐，减少自己与他人之间的痛苦灾难冲突等。最基础性的道德原则就是：不害和有益。

The Five Precepts are basic ethical guidelines for the followers of Buddhism.They are undertaken voluntarily, rather than as commandments from a god.Essentially, these precepts promote harmony and reduce suffering between ourselves and others.The underpinning moral code has two qualities: compassion and loving kindness , which are used as the guiding principles in life.五戒：

1).我保证不生气、不伤害人。I undertake the precept to refrain from destroying living creatures.2).我保证不沾他人便宜，更不会偷盗。I undertake the precept to refrain from taking that which is not given.3).我保证不乱淫、不过淫。I undertake the precept to refrain from sexual misconduct.4).我保证不自赞，不毁他、不胡说、不告状。I undertake the precept to refrain from incorrect speech.5).我保证不沾毒品，不沾醉酒、不沾迷信歪理邪说。I undertake the precept to refrain from intoxicatants.48.因果报应Karma 因果报应是说有因必有果，也就是说，我们的一切行为都有结果。

Karma is the law that every cause has an effect, i.e., our actions have results.49.智慧Wisdom 真正的智慧不只是相信教义而是实践和了悟真相。

True wisdom does not simply believe what we are told but instead experiencing and understanding truth.50.慈悲Compassion

慈悲心的特质包括的愿与别人分享、随时愿意给人安乐、有同情心、关心别人以及照顾别人。Compassion includes qualities of sharing, readiness to give comfort, sympathy, concern, and caring.5 佛教经文典籍汉英对照 5.1 《心经》

《般若波罗蜜多心经》

The Heart of Prajna Paramita Sutra 观自在菩萨行甚深般若波罗蜜多时，照见五蕴皆空，度一切苦厄。舍利子，色不异空，空不异色，色即是空，空即是色。受想行识，亦复如是。舍利子，是诸法空相，不生不灭、不垢不净、不增不减。是故空中无色，无受想行识；无眼耳鼻舌身意，无色声香味触法，无眼界乃至无意识界；无无明、亦无无明尽，乃至无老死，亦无老死尽；无苦集灭道，无智亦无得，以无所得故，菩提萨埵，依般若波罗蜜多故，心无挂碍。无挂碍故无有恐怖。远离颠倒梦想，究竟涅槃。三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提，故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒，能除一切苦，真实不虚，故说咒曰：揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。

When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.Shariputra, form does not differ from emptiness;emptiness does not differ from form.Form itself is emptiness;emptiness itself is form.So too are feeling, cognition, formation, and consciousness.Shariputra, all Dharmas are empty of characteristics.They are not produced, not destroyed, not defiled, not pure;and they neither increase nor diminish.Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness;no eyes, ears, nose, tongue, body, or mind;no sights, sounds, smells, tastes, objects of touch, or Dharmas;no field of the eyes up to and including no field of mind consciousness;and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death.There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.31

Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind.Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind.Ultimately Nirvana!All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita.Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra.It can remove all suffering;it is genuine and not false.That is why the Mantra of Prajna Paramita was spoken.Recite it like this: Gaté Gaté Paragaté Parasamgaté.Bodhi Svaha!End of The Heart of Prajna Paramita Sutra.5.2 《盂兰盆经》

佛说《盂兰盆经》

The Buddha Speaks: The Ullambana Sutra

闻如是。一时佛在舍卫国祇树给孤独园。

Thus I have heard, at one time, the Buddha dwelt at Shravarsti in the Garden of the Benefactor of Orphans and the Solitary.大目犍连，始得六通。欲度父母，报乳哺之恩。

Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him.即以道眼，观视世间，见其亡母生饿鬼中，不见饮食，皮骨连立。目连悲哀，即以钵盛饭，往饷其母。母得钵饭，便以左手障钵，右手抟食。食未入口，化成火炭，遂不得食。

Thus, using his way eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts, having neither food nor drink, she was but skin and bones.Mahaudgalayana felt deep pity and sadness, filled a bowl with food and went to provide for his mother.She got the bowl, screened it with her left hand, and with her right hand made a fist of food.But, before it entered her mouth, it turned into burning coals which could not be eaten.目连大叫，悲号涕泣，驰还白佛，具陈如此。

Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to

set forth all of this.佛言：汝母罪根深结，非汝一人力所奈何。汝虽孝顺，声动天地。天神、地祇、邪魔、外道道士、四天王神，亦不能奈何。当须十方众僧威神之力，乃得解脱。

The Buddha said, “your mother's offenses are deep and firmly rooted.You alone do not have enough power.Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the four heavenly king gods, are also without sufficient strength.The awesome spiritual power of the assembled Sangha of the ten directions is neceessary for the liberation to be attained.吾今当说救济之法，令一切难，皆离忧苦。

I shall now speak a dharma of rescue, which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.佛告目连：十方众僧，七月十五日，僧自恣时。当为七世父母，及现在父母，厄难中者，具饭百味五果、汲灌盆器、香油锭烛、床敷卧具，尽世甘美以着盆中，供养十方大德众僧。当此之日，一切圣众，或在山间禅定；或得四道果；或在树下经行；或六通自在，教化声闻、缘觉；或十地菩萨大人，权现比丘。在大众中，皆同一心，受钵和罗饭。具清净戒，圣众之道，其德汪洋。

The Buddha told Maudgalyayana: ”The fifteenth day of the seventh month is the Pravarana day for the assembled Sangha of the ten directions.For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions.On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or obtaining the four fruits of the way, or walking beneath trees, or using the independence of the six penetrations, to teach and transform sound hearers and those enlightened to conditions.Or provisionally manifesting as bhikshus when in fact they are great Bodhisattvas on the tenth ground--all complete in pure precepts and oceanlike virtue of the holy way--should gather in a great assembly and all of like mind receive the pravarana food.33

其有供养此等自恣僧者，现世父母、六亲眷属，得出三途之苦，应时解脱，衣食自然。若父母现在者，福乐百年。若七世父母生天，自在化生，入天华光。

If one thus makes offerings to these Provarana Sangha, one's present father and mother, parents of seven generations, as well as the six kinds of close relatives, will escape from the three paths of sufferings.And at that time attain release.Their clothing and food will spontaneously appear.If the parents are still alive, they will have wealth and blessings for a hundred years.Parents of seven generations will be born in the heavens.Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss.At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor's family, for parents of seven generations.After practicing dhyana concentration, they then may accept the food.When first receiving the basin, place it before the Buddha in the stupa.When the assembled sangha has finished the mantras and vows, then they may accept it.时目连比丘，及大菩萨众，皆大欢喜。目连悲啼泣声，释然除灭。时目连母，即于是日，得脱一劫饿鬼之苦。

At that time the bhikshu Maudgalyayana and the assembly of great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana's crying ceased.At that time Maudgalyayana's mother obtained liberation from one kalpa of suffering as a hungry ghost.目连复白佛言：弟子所生母，得蒙三宝功德之力、众僧威神之力故。

Maudgalyayana addressed the Buddha and said, “this disciple's parents have received the power of the merit and virtue of the triple jewel, because of the awesome spiritual power of the assembled Sangha.若未来世，一切佛弟子，亦应奉盂兰盆，救度现在父母，乃至七世父母，可为尔否？

If in the future the Buddha's disciples practice filiality by offering up the Ullambana basins, will they be able to cross over their present fathers and mothers as well as those of seven generations past?” 佛言：大善快问！我正欲说，汝今复问。

The Buddha replied “good indeed, I am happy you asked that question.I just wanted to speak about that and now you have also asked about it.善男子，若比丘比丘尼、国王太子、大臣宰相、三公百官、万民庶人，行慈孝者，皆应先为所生现在父母、过去七世父母，于七月十五日佛欢喜日、僧自恣日，以百味饭食，安盂兰盆中，施十方自恣僧。

Good man, if bhikshus, bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundreds of officers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the buddhas' delight, the day of the Sangha's Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions.愿使现在父母，寿命百年无病，无一切苦恼之患。乃至七世父母，离饿鬼苦，生人天中，福乐无极。They should vow to cause the length of life of the present father and mother to reach a hundred years without illness, without sufferings, afflictions, or worries, and also vow to cause seven generations of fathers and mothers to leave the sufferings of the hungry ghosts, to be born among men and gods, and to have blessings and bliss without limit.是佛弟子修孝顺者，应念念中，常忆父母，乃至七世父母。年年七月十五日，常以孝慈，忆所生父母，为作盂兰盆，施佛及僧，以报父母长养慈爱之恩。若一切佛弟子，应当奉持是法。

The Buddha told all the good men and good women, ”those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past.Every year, on the fifteenth day of the seventh month, they should always, out of filial compassion, recall their parents who bore them and those of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them.All Buddhas' disciples should respectfully receive this dharma.“

时目连比丘，四辈弟子，欢喜奉行。

At that time the bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.5.3 《八大人觉经》

佛说八大人觉经

Eight Great Awakenings Sutra Translated by Shramana An Shr Gao of the Latter Han Dynasty Buddhist Disciples!At all times, day and night, sincerely recite and bear in mind these eight truths that cause great people to awaken.为佛弟子，常于昼夜，至心诵念八大人觉：

第一觉悟：世间无常；国土危脆，四大苦空，五阴无我，生灭变异，虚伪无主，心是恶源，形为罪薮，如是观察，渐离生死。

The First Awakening: The world is impermanent.Countries are perilous and fragile.The body is a source of pain, ultimately empty.The five skandhas are not the true self.Life and Death is nothing but a series of transformations—hallucinatory, unreal, uncontrollable.The intellect is a wellspring of turpitude, the body a breeding ground of offenses.Investigate and contemplate these truths.Gradually break free of death and rebirth.第二觉知：多欲为苦；生死疲劳，从贪欲起，少欲无为，身心自在。

The Second Awakening: Too much desire brings pain.Death and rebirth are wearisome ordeals, originating from our thoughts of greed and lust.By lessening desires we can realize absolute truth and enjoy peace, freedom, and health in body and mind.第三觉知：心无厌足，惟得多求，增长罪恶；菩萨不尔，常念知足，安贫守道，惟慧是业。

The Third Awakening: Our minds are never satisfied or content with just enough.The more we obtain, the more we want.Thus we create offenses and perform evil deeds.Bodhisattvas don’t wish to make these mistakes.Instead, they choose to be content.They nurture the Way, living a quiet life in humble surroundings—their sole occupation, cultivating wisdom.36

第四觉知：懈怠坠落；常行精进，破烦恼恶，摧伏四魔，出阴界狱。

The Fourth Awakening: Idleness and self-indulgence are the downfall of people.With unflagging vigor, great people break through their afflictions and baseness.They vanquish and defeat the four kinds of demons, and escape from the prison of the five skandhas.第五觉悟：愚痴生死；菩萨常念，广学多闻，增长智慧，成就辩才，教化一切，悉以大乐。

The Fifth Awakening: Stupidity and ignorance are the cause of death and rebirth.Bodhisattvas apply themselves and deeply appreciate study and erudition, constantly striving to expand their wisdom and refine their eloquence.Nothing brings them greater joy than teaching and transforming living beings.第六觉知：贫苦多怨，横结恶缘；菩萨布施，等念怨亲，不念旧恶，不憎恶人。

The Sixth Awakening: Suffering in poverty breeds deep resentment.Wealth unfairly distributed creates ill-will and conflict among people.Thus, Bodhisattvas practice giving.They treat friend and foe alike.They do not harbor grudges or despise amoral people.第七觉悟：五欲过患；虽为俗人，不染世乐，常念三衣，瓦钵法器，志愿出家，守道清白，梵行高远，慈悲一切。

The Seventh Awakening: The five desires are a source of offenses and grief.Truly great people, laity included, are not blighted by worldly pleasures.Instead, they aspire to don the three-piece precept robe and the blessing bowl of monastic life.Their ultimate ambition is to leave the home life and to cultivate the Path with impeccable purity.Their virtuous qualities are lofty and sublime;their attitude towards all creatures, kind and compassionate.第八觉知：生死炽然，苦恼无量；发大乘心，普济一切，愿代众生，受无量苦，令诸众生，毕竟大乐。The Eighth Awakening: Like a blazing inferno, birth and death are plagued with suffering and affliction.Therefore, great people resolve to cultivate the Great Vehicle, to rescue all beings, to endure hardship on beh.alf of others, and to lead everyone to ultimate happiness.如此八事，乃是诸佛，菩萨大人，之所觉悟，精进行道，慈悲修慧，乘法身船，至涅盘岸。复还生死，度脱众生。以前八事，开导一切，令诸众生，觉生死苦，舍离五欲，修心圣道。

These are the Eight Truths that all Buddhas, Bodhisattvas and great people awaken to.Once awakened, they even more energetically continue to cultivate the Path.Steeping themselves in kindness and compassion, they grow in wisdom.They sail the Dharma ship across to Nirvana’s shore, and then return on the sea of birth and death to rescue living beings.They use these Eight Truths to show the proper course for living beings, causing them to recognize the anguish of birth and death.They inspire all to forsake the five desires, and to cultivate their minds in the manner of Sages.若佛弟子，诵此八事，于念念中，灭无量罪，进趣菩提，速登正觉，永断生死，常住快乐。

If Buddhist disciples recite this Sutra on the Eight Awakenings, and constantly ponder its meaning, they will certainly eradicate boundless offenses, advance towards Bodhi, and will quickly realize Proper Enlightenment.They will always be free of birth and death, and will abide in eternal bliss.5.3 《四十二章经》

《佛说四十二章经》 后汉摩腾、竺法兰共译 第一章 出家证果

佛言：辞亲出家，识心达本，解无为法，名曰沙门。常行二百五十戒，进止清净，为四真道行，成阿罗汉。阿罗汉者，能飞行变化，旷劫寿命，住动天地。次为阿那含。阿那含者，寿终灵神上十九天。证阿罗汉。次为斯陀含。斯陀含者，一上一还，即得阿罗汉。次为须陀洹。须陀洹者，七死七生，便证阿罗汉。爱欲断者，如四肢断，不复用之。

The Buddha said, “Those who, taking leave of their families and adopting the life of renunciation, understand the mind, reach the source, and comprehend the immaterial, are called Sramanas.Those who observe the two hundred and fifty precepts of morality, who are pure and spotless in their behaviours, and who exert themselves for the attainment of the stages of progress, are called Arhats.The Arhat is able to fly through space and assume different forms;his life is eternal, and there are times when he causes heaven and earth to quake.Below them is the Anagamin who, at the end of a long life, ascend in spirit to the nineteenth heaven and obtains Arhatship.38

Next come the Skridagamin who ascends to the heavens(after his death), comes back to the earth once more, and then attains Arhatship.Then come the Srotaapanna who cannot become Arhat until he has passed seven more rounds of birth and death.By the severance of the passions is meant that like the limbs severed they are never again made use of.”

第二章 断欲绝求

佛言：出家沙门者，断欲去爱，识自心源，达佛深理，悟无为法。内无所得，外无所求。心不系道，亦不结业。无念无作，非修非证。不历诸位，而自崇最。名之为道。

The Buddha said, “The renunciate Sramana cuts off the passions, frees himself of attachments, understands the source of his own mind, penetrates the deepest doctrine of Buddha, and comprehends the Dharma which is immaterial.He has no prejudice in his heart, he has nothing to hanker after.He is not hampered by the thought of the Way, nor is he entangled in karma.No prejudice, no compulsion, so discipline, no enlightenment, and no going up through the grades, and yet in possession of all honours in itself-this is what is meant by the Way.”

第三章 割爱去贪

佛言：剃除须发而为沙门，受道法者，去世资财，乞求取足。日中一食，树下一宿，慎勿再矣！使人愚蔽者，爱与欲也。

The Buddha said, “Those who shaving their heads and faces and becomes Sramanas and have accepted the Doctrine of the Way, should surrender all worldly possessions and be contented with whatever they obtain by begging.Only one meal a day and loding under a tree, he desires nothing else.For what makes one stupid and irrational is attachments and passions.”

第四章 善恶并明

佛言：众生以十事为善，亦以十事为恶。何等为十？身

三、口

四、意三。身三者，杀盗淫。口四者，两舌、恶口、妄言、绮语。意三者，嫉恚痴。如是十事，不顺圣道，名十恶行。是恶若止，名十善行耳。

The Buddha said, “There are ten things considered good by all beings, and ten things evil.What are they? Three of them depend upon the body, four upon the mouth, and three upon the mind.The three evil deeds depending upon the body are: killing, stealing and unchaste deeds.The four depending upon the mouth are: slendering, cursing, lying and flattery.The three depending upon

the mind are: jealousy, hatred and ignorance.All these things are not in keeping with the Holy Way, and are therefore evil.When these evils are not done, they are ten good deeds.”

第五章 转重令轻

佛言：人有众过，而不自悔、顿息其心，罪来赴身；如水归海，渐成深广。若人有过，自解知非，改恶行善，罪自消灭；如病得汗，渐有痊损耳。

The Buddha said, “If a man who has committed many sins, does not repent and purify his heart of evil, retribution will come upon his person as sure as the streams runs into the ocean which becomes ever deeper and wider.If a man who has committed sins, come to the knowledge of it, reforms himself, and practises goodness, the force of retribution will gradually exhaust itself as a disease gradually loses its baneful influence when the patient perspires.”

第六章 忍恶无嗔

佛言：恶人闻善，故来扰乱者，汝自禁息，当无嗔责，彼来恶者而自恶之。

The Buddha said, “When an evil-man, seeing you practise goodness, comes and maticiously insults you, you should patiently endure it and not feel angry with him, for the evil-man is insulting himself by trying to insult you.”

第七章 恶还本身

佛言：有人闻吾守道，行大仁慈，故致骂佛。佛默不对。骂止，问曰：子以礼从人，其人不纳，礼归子乎？对曰：归矣！佛言：今子骂我，我今不纳，子自持祸归子身矣！犹响应声，影之随形，终无免离，慎勿为恶。

The Buddha said, “Once a man came unto me and denounced me on account of my observing the Way and practicing great loving-kindness.But I kept silent and did not answer him.The denunciation ceased.Then I asked him.'If you bring a present to your neighbour and he accepts it not;does the present come back to you?' He replied, 'It will.' I said, 'You denounce me now, but as I accept it not, you must take the wrong deed back on your own person.It is like echo succeeding sound, it is like shadow following object;you never escape the effect of your own evil deeds.Be therefore mindful, and cease from doing evil.”

第八章 尘唾自污

佛言：恶人害贤者，犹仰天而唾，唾不至天，还从已堕；逆风扬尘，尘不至彼，还坌己身。贤不可毁，祸必灭己。

The Buddha said, “Evil-doers who denounce the wise resemble a person who spits against the sky;the spittle will never reach the sky;but comes down on himself.Evil-doers again resemble a man who stirs the dust against the wind, the dust is never raised without doing him injury.Thus, the wise will never be hurt but the curse is sure to destroy the evil-doers themselves.”

第九章 返本会道

佛言：博闻爱道，道必难会；守志奉道，其道甚大。

The Buddha said, “If you endeavour to embrace the Way through much learning, the Way will not understood.If you observe the Way with simplicity of heart, great indeed is this Way.”

第十章 喜施获福

佛言：睹人施道，助之欢喜，得福甚大。沙门问曰：此福尽乎？佛言：譬如一炬之火，数千百人各以炬来分取，熟食除冥，此炬如故；福亦如之。

The Buddha said, “Those who rejoice in seeing others observe the Way will obtain great blessing.” A Sramana asked the Buddha, “Would this blessing be destroyed?” The Buddha replied, “It is like a lighted torch whose flame can be distributed to ever so many others torches which flame can be distributed to ever so many other torches which people may bring along;and therewith they will cook food and dispel darkness, while the original torch itself remains burning ever the same.It is even so with the bliss of the Way.”

第十一章 施饭转胜

佛言：饭恶人百，不如饭一善人；饭善人千，不如饭一持五戒者；饭五戒者万，不如饭一须陀洹；饭百万须陀洹，不如饭一斯陀含；饭千万斯陀含，不如饭一阿那含；饭一亿阿那含，不如饭一阿罗汉；饭十亿阿罗汉，不如饭一辟支佛；饭百亿辟支佛，不如饭一三世诸佛；饭千亿三世诸佛，不如饭一无念无住无修无证之者。

The Buddha said, “It is better to feed a good man than one hundred bad men.It is better to feed one who observes the Five Precepts of the Buddha than to feed one thousand good men.It is better to feed one Srotaapanna(Stream-enteree)than to feed ten thousands of those who observe the Five Precepts of Buddha.It is better to feed one Skriddagamin than to feed one million Srotaapanna.It is better to feed one Anagamin than to feed one Arhat than to feed one hundred millions of Anagamins.It is better to feed one Pratyekabuddha than to feed one billion of Arhats.It is better to feed one of the Buddha, either of the present, or of the past, or of the future, than to feed ten billions of Pratyekabuddhas.It is better to feed one who is above knowledge, one-sidedness, discipline, and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future.”

第十二章 举难劝修

佛言：人有二十难。贫穷布施难，豪贵学道难，弃命必死难，得睹佛经难，生值佛世难，忍色忍欲难，见好不求难，被辱不嗔难，有势不临难，触事无心难，广学博究难，除灭我慢难，不轻未学难，心行平等难，不说是非难，会善知识难，见性学道难，随化度人难，睹境不动难，善解方便难。

The Buddha said, “There are twenty difficult things to attain in this world:

1.It is hard for the poor to practice charity.2.It is hard for the strong and rich to observe the Way.3.It is hard to disregard life and go to certain death.4.It is only a favoured few that get acquainted with a Buddhist sutra.5.It is hard to be born in the age of the Buddha.6.It is hard to conquer the passions, to suppress selfish desires.7.It is hard not to hanker after that which is agreeable.8.It is hard not to get into a passion when slighted.9.It is hard not to abuse one's authority.10.It is hard to be even-minded and simple hearted in all one's dealings with others.42

11.It is hard to be thorough in learning and exhaustive in investigation.12.It is hard to subdue selfish pride.13.It is hard not to feel contempt toward the unlearned.14.It is hard to be one in knowledge and practice.15.It is hard not to express an opinion about others.16.It is by rare opportunity that one is introduced to a true spiritual teacher.17.It is hard to gain an insight into the nature of being and to practice the Way.18.It is hard to follow the way of a saviour.19.It is hard to be always the master of oneself.20.It is hard to understand thoroughly the Ways of Buddha.”

第十三章 问道宿命

沙门问佛：以何因缘，得知宿命，会其至道？佛言：净心守志，可会至道。譬如磨镜，垢去明存；断欲无求，当得宿命。

A monk asked the Buddha, “Under what conditions is it possible to come to the knowledge of the past and to understand the most supreme Way? The Buddha answered, ”Those who are pure in heart and single in purpose are able to understand the most supreme Way.It is like polishing a mirror, which becomes bright when the dust is removed.Remove your passions, and have no hankering, and the past will be revealed to you.”

第十四章 请问善大

沙门问佛：何者为善？何者最大？佛言：行道守真者善，志与道合者大。

A monk asked the Buddha, “What is good, and what is great?“ The Buddha replied, ”Good is to practice the Way and to follow the truth.Great is the heart that is in accord with the Way.”

第十五章 请问力明

沙门问佛：何者多力？何者最明？佛言：忍辱多力，不怀恶故，兼加安健。忍者无恶，必为人尊。心垢灭尽，净无瑕秽，是为最明。未有天地，逮于今日；十方所有，无有不见，无有不知，无有不闻，得一切智，可谓明矣！

A monk asked the Buddha, “What is most powerful and what is most illuminating?” The Buddha replied, “Meekness is most powerful, for it harbours no evil thoughts, and, moreover, it is restful and full of strength.as it is free from evils, it is sure to be honoured by all.The most illuminating is a mind that is thoroughly cleansed of dirt, and which, remaining pure, retains no blemishes.From the time when there was yet no heaven and earth till the present day, there is nothing in the ten quarters which is not seen, or known, or heard by such a mind, for it has gained all-knowledge, and for that reason it is called 'illuminating'.”

第十六章 舍爱得道

佛言：人怀爱欲，不见道者，譬如澄水，致手搅之，众人共临，无有睹其影者。人以爱欲交错，心中浊兴，故不见道。汝等沙门，当舍爱欲。爱欲垢尽，道可见矣！

The Buddha said, “Those who have passions are never able to preceive the Way;for it is like stirring up clear water with hands;people may come there wishing to find a reflection of their faces, which, however, they will never see.A mind troubled and vexed with the passions is impure, and on that account it never sees the Way.O monks, do away with passions.When the dirt of passion is removed the Way will manifest itself.”

第十七章 明来暗榭

佛言：夫见道者，譬如持炬，入冥室中，其冥即灭，而明独存；学道见谛，无明即灭，而明常存矣！The Buddha said, “Seeing the Way is like going into a dark room with a torch;the darkness instantly departs, while the light alone remains.When the Way is attained and the truth is seen, ignorance vanishes and enlightenment abides forever.”

第十八章 念等本空

佛言：吾法念无念念、行无行行、言无言言、修无修修，会者近尔，迷者远乎！言语道断，非物所拘，差之毫厘，失之须臾。

The Buddha said, “My doctrine is to think the thought that is unthinkable, to practise the deed that is non-doing, to speak the speech that is inexpressible, and to be trained in the discipline that is deyond discipline.Those who understand this are near, those who are confused are far.The Way is beyond words and expressions, is bound by nothing earthly.Lose sight of it to an inch, or miss it for a moment, and we are away from it forever more.”

第十九章 假真并观

佛言：观天地，念非常。观世界，念非常。观灵觉，即菩提。如是知识，得道疾矣！

The Buddha said, “Look up to heaven and down on earth, and they will remind you of their impermanency.Look about the world, and it will remind you of its impermanency.But when you gain spiritual enlightenment, you shall then find wisdom.The knowledge thus attained leads you quickly to the Way.”

第二十章 推我本空

佛言：当念身中四大，各有自名，都无我者。我既都无，其如幻耳！

The Buddha said, “You should think of the four elements of which the body is exposed.Each of them has its own name, and there is no such thing there known as ego.As there is really no ego, it is like unto a mirage.”

第二十一章 名声丧本

佛言：人随情欲，求于声名；声名显著，身已故矣！贪世常名而不学道，枉功劳形。譬如烧香，虽人闻香，香之烬矣！危身之火，而在其后。

The Buddha said, “Moved by their selfish desires, people seek after fame and glory.But when they have acquired it, they are already strikened in years.If you hanker after wordly fame and practise not the Way, your labours are wrongfully applied and your energy is wasted.It is like unto burning an incense stick.”

第二十二章 财色招苦

佛言：财色于人，人之不舍。譬如刀刃有蜜，不足一餐之美；小儿舐之，则有割舌之患。

The Buddha said, “People cleave to their worldly possessions and selfish passions so blindly

as to sacrifice their own lives for them.They are like a child who tries to eat a little honey smeared on the edge of a knife.The amount is by no means sufficient to appease his appetite, but he runs the risk of wounding the tongue.”

第二十三章 妻子甚狱

佛言：人系于妻子舍宅，甚于牢狱。牢狱有散释之期，妻子无远离之念。情爱于色，岂惮驱驰！虽有虎口之患，心存甘伏，投泥自溺，故曰凡夫。透得此门，出尘罗汉。

The Buddha said, “Men are tied up to their famililes and possessions more helplessly than in a prison.There is an occassion for the prisoner to be released, but the housholders entertain no desire to be relieved from the ties of family.Even into the paws of a tiger, he will jump.Those who are thus drowned in the filth of passion are called the ignorant.Those who are able to overcome it are saintly Arhats.”

第二十四章 色欲障道

佛言：爱欲莫甚于色。色之为欲，其大无外，赖有一矣。若使二同，普天之人，无能为道者矣。The Buddha said, “There is nothing like lust.Lust may be said to be the most powerful passion.Fortunately, we have but one thing which is more powerful.If the thirst for truth were weaker than passion, how many of us in the world will be able to follow the way of righteousness?”

第二十五章 欲火烧身

佛言：爱欲于人，犹如执炬逆风而行，必有烧手之患。

The Buddha said, “Men who are addicted to the passions are like the torch-carrier running against the wind;his hands are sure to be burned.”

第二十六章 天魔娆佛

天神献玉女于佛，欲坏佛意。佛言：革囊众秽，尔来何为？去！吾不用。天神愈敬，因问道意。佛为解说，即得须陀洹果。

The Lord of Heaven offered a beautiful fairy to the Buddha, desiring to tempt him to the evil path.But the Buddha said, “Be gone.What use have I for the leather bag filled with filth which you brought to me?” Then, the god reverently bowed and asked the Buddha about the essence of the

Way, in which having been instructed by the buddha, it is said he attained the fruit of Srotaapanna.”

第二十七章 无著得道

佛言：夫为道者，犹木在水，寻流而行。不触两岸，不为人取，不为鬼神所遮，不为洄流所住，亦不腐败，吾保此木决定入海。学道之人，不为情欲所惑，不为众邪所娆，精进无为，吾保此人必得道矣。

The Buddha said, “Those who are following the Way should behave like a piece of timber which is drifting along a stream.If the log is neither held by the banks, nor seized by men, nor obstructed by the gods, nor kept in the whirlpool, nor itself goes to decay, I assure you that this log will finally reach the ocean.If monks waling on the Way are neither tempted by the passions, nor led astray by some evil influences;but steadily pursue their course of Nirvana, I assure you that these monks will finally attain enlightenment.”

第二十八章 意马莫纵

佛言：甚勿信汝意，汝意不可信。慎勿与色会，色会即祸生。得阿罗汉已，乃可信汝意。

The Buddha said, “Rely not upon your own will.It is not trustworthy.Guard yourself against sensualism, for it surely leads to the path of evil.Your own will becomes trustworthy only when you have attained Arhatship.”

第二十九章 正观敌色

佛言：慎勿视女色，亦莫共言语。若与语者，正心思念：我为沙门，处于浊世，当如莲华，不为泥污。想其老者为母，长者如姊，少者如妹，稚者如子。生度脱心，息灭恶念。

The Buddha said, “O monks, you should not see women.(If you have to see them), refrain from talking to them.(If you have to talk to them), you should reflect in a right spirit: 'I am now a homeless mendicant.In the world of sin, I must behave myself like unto the lotus flower whose purity is not defiled by the mud.Old ones I will treat as my mother;elderly ones as elder sisters;younger ones as younger sisters;and little ones as daughters.' And in all this you should habour no evil thoughts, but think of salvation.”

第三十章 欲火远离

佛言：夫为道者，如被干草，火来须避。道人见欲，必当远之。

The Buddha said, “Those who walk the Way should avoid sensualism as those who carry hay would avoid coming near the fire.”

第三十一章 心寂欲除

佛言：有人患淫不止，欲自断阴。佛谓之曰：若断其阴，不如断心。心如功曹，功曹若止，从者都息。邪心不止，断阴何益？佛为说偈：欲生于汝意，意以思想生，二心各寂静，非色亦非行。佛言：此偈是迦叶佛说。

The Buddha said, “There was once a man who, being in despair over his inability to control his passions, wished to multilate himself.“ The Buddha said to Him, ”Better destroy your own evil thoughts than do harm to your own person.The mind is lord.When the lord himself is claimed the servant will themselves be yielding.If your mind is purified of evil passions, what avails it to multilate yourself?”Thereupon, the Buddha recited the gatha:

“Passions grow from the will，The will grows from thought and imagination.When both are calmed，There is neither sensualism nor transmigration.”

The Buddha said that this gatha was taught by Kashyapa Buddha.第三十二章 我空怖灭

佛言：人从爱欲生忧，从忧生怖。若离于爱，何忧何怖？

The Buddha said, “From the passions arise worry, and from worry arises fear.Away with passions，no fear, no worry.”

第三十三章 智明破魔

佛言：夫为道者，譬如一人与万人战。挂铠出门，意或怯弱，或半路而退，或格斗而死，或得胜而还。沙门学道，应当坚持其心，精进勇锐，不畏前境，破灭众魔，而得道果。

The Buddha said, “Those who follow the Way are like unto warriors who fight single-handed

with a multitude of foes.They may al go out of the fort in full armour;but among them are some who are faint-hearted, and some who go halfway and beat a retreat, and some who are killed in the affray, and some who come home victorious.O monks!If you desire to attain enlightenment, you should steadily walk in your Way, with a resolute heart, with courage, and should be fearless in whatever environment you may happen to be, and destroy every evil influence that you may across for thus you shall reach the goal.”

第三十四章 处中得道

沙门夜诵迦叶佛遗教经，其声悲紧，思悔欲退。佛问之曰：汝昔在家，曾为何业？对曰：爱弹琴。佛言：弦缓如何？对曰：不鸣矣！弦急如何？对曰：声绝矣！急缓得中如何？对曰：诸音普矣！佛言：沙门学道亦然，心若调适，道可得矣。于道若暴，暴即身疲。其身若疲，意即生恼。意若生恼，行即退矣。其行既退，罪必加矣。但清净安乐，道不失矣。

One night a monk was reciting a sutra, bequeathed by Kashyapa Buddha.His tone was so mournful and his voice was so fainting, as if he was going out of existence.The Buddha asked him, “What was your occupation before you become a homeless monk? ” The monk replied, “I was very fond of playing a stringed instrument.” The Buddha said, “How did you find it when the strings were too loose?” “No sound is possible.” was the reply.“How did you find it when the strings were too tight?” “They will break.” “How did you find when they were neither too tight nor too loose?” “Every note sounds in its proper tone.”

第三十五章 垢净明存

佛言：如人锻铁，去滓成器，器即精好。学道之人，去心垢染，行即清净矣。

The Buddha then said to the monk, “Religious discipline is also like unto playing such a stringed instrument.When the mind is properly adjusted and quietly applied, the Way is attainable.But when you are too feverntly bent on it, your body grows tired, and when your body is tired, your spirit becomes weary, your discipline will relax, and with the relaxation of discipline there follows many an evil.Therefore, be calm and pure, and the Way will be gained.”

第三十六章 辗转获胜

佛言：人离恶道，得为人难。既得为人，去女即男难。既得为男，六根完具难。六根既具，生中国难。

既生中国，值佛世难。既值佛世，遇道者难。既得遇道，兴信心难。既兴信心，发菩提心难。既发菩提心，无修无证难。

The Buddha said, “Even if one escapes from the evil creations, it is one's rare fortune to be born as a human being.Even if one is born as a human, it is one's rare fortune to be born as a man and not a woman.Even if one is born as a man, it is one's rare fortune to be perfected in all the six senses.Even if he is perfected in all the six senses, it is his rare fortune to be born in the middle kingdom.Even if he is born in the middle kingdom, it is rare fortune to be born in the time of a Buddha.Even if he is born in the time of a Buddha, it is rare fortunate to see the Enlightened One.Even if he is able to see the Enlightened One, it is his rare fortune to have his heart awakened in faith.Even if he has faith, it is his rare fortune to awaken the heart of wisdom.Even if he awakens the heart of wisdom, it is his rare fortune to realise a spiritual state which is above discipline and attainment.”

第三十七章 念戒近道

佛言：佛子离吾数千里，忆念吾戒，必得道果。在吾左右，虽常见吾，不顺吾戒，终不得道。

The Buddha said, “O Sons of the Buddha!You are away from me ever so many miles, but if you remember and think of my precepts, you shall surely gain the fruit of enlightenment.You may standing by my side, see me always, but if you observe not my precepts, you shall never gain enlightenment.”

第三十八章 生即有灭

佛问沙门：人命在几间？对曰：数日间。佛言：子未知道。复问一沙门：人命在几间？对曰：饭食间。佛言：子未知道。复问一沙门：人命在几间？对曰：呼吸间。佛言：善哉，子知道矣！

The Buddha asked another monk, “How do you measure the length of a man's life?“ He answered, ”By days.“ The Buddha said, ”You do not understand the Way.“ The Buddha asked another monk, ”How do you measure the length of a man's life?“ The monk answered, ”By the time that passes during a meal.“ The Buddha said, ”You do not understand the Way.“ The Buddha asked the third monk, ”How do you measure the length of a man's life?“ The monk answered, ”By the breadth." The Buddha said，50

第四篇：来自佛教的汉语词汇

来自佛教的汉语词汇

佛教是世界上三大宗教之一，涉及了社会历史和人类生活的方方面面的百科全书。佛教创立于印度，自两汉之时传人中国，逐渐和我国固有的儒教、道教文化相互渗透、相互融合，成为当时中国传统文化不可分割的组成部分。

佛教文化以佛经传译为主要途径，对汉语的音韵学、语法学、词汇学、汉字、修辞法等方面产生了巨大的冲击。这种冲击和影响历久不衰，绵延了近两千年。原中国佛教协会赵朴初会长曾说：“现在许多人虽然否定佛教是中国文化的一部分，可是他一张嘴说话其实就包含着佛教成分。”可见佛教对我国汉语词汇的影响之大。

一、汉语词汇受佛教影响的方面

佛教文化对汉语词汇的影响主要体现在以下三个个方面。

（一）佛教的中国化带来了汉语词汇的极大丰富。

除了历代佛经翻译者运用各种不同的翻译方法，创造出大量与佛教有关的汉语新词，还有不少汉语中的已有的词被赋予了佛教的意义，出现了大量的“佛化汉词”，如 “空”、“解脱”。

（二）在汉语的发展史上，众多佛教词语的涌现，促进了汉语构词法的丰富与发展。

佛经翻译利用并激活了汉语固有的四字模式，使其构词能力大大加强，直接或间接地推动了汉语四字格的蓬勃发展，其中源于佛教的四字格成语占了汉语史上外来成语的最高比例，它们与汉语成语融合在一起，成为汉语词汇的有机组成部分。其次是产生了大批偏正式汉语语词，如“戒律”、“妄想”、“三生”等，逐渐改变了六朝以前汉语词汇以联合式为多的状况。

（三）佛教的传人推动了上古到中古转折时期汉语的双音节化进程。

为了适应梵文的特点，同时也为了使译文更为晓畅，佛经翻译家们在译经过程中创造了大量的双音节词，如“如意”、“成就”、“慈善”等。

佛教对社会文化生活各个方面的影响巨大，汉语中的来自佛教词汇十分丰富。根据来自佛教汉语词汇的各个类型：从使用较多的成语、惯用语、谚语几个类别

来举例说明。

二、来自佛教的汉语词汇的类别

（一）成语

汉语中有相当一部分成语源于佛教中的佛经故事、教义理论、礼俗习惯和禅宗典故，如“晏花一现”、“天花乱坠”、“作茧自缚”、“不可思议”、“五体投地”、“百尺竿头”、“点石成金”等。

根据来源，成语与佛教之源有五种情形。一是有的成语直接、完整地来自于佛教的经典，如盲人摸象、井中捞月、自欺欺人、不二法门、泥船渡河、皆大欢喜、想入非非、味同嚼蜡等。二是有的成语部分要素来自佛教经典(书籍)。如国人把佛教中“痴”毒与“妄”行结合，创立了“痴心妄想”；把“苦海无边”与“回头是岸”结合，创立了“苦海无边，回头是岸”；在“放下屠刀”之后加上自己的思想，创立了“放下屠刀，立地成佛”；“灌顶”指一种佛教仪式(把清水浇到头顶上)，国人把两者合起来创立了“醍醐灌顶”。三是有的成语虽然完全来自国人独创，但同样有佛性佛缘。如国人根据佛教因果报应思想，独创了“善有善报恶有恶报”；根据佛教“放生”“护生”观念，独创了“救人一命胜造七级浮屠”。四是有的成语从文字 到内容都与佛教没什么联系，完全由国人所独创，但又确实具有佛性佛缘。如“平时不烧香，急来抱佛脚”就是中国普通佛教信徒所独创的日常劝诫语。五是有的成语来自于中国佛教高僧的活动或故事。如“痴人说梦”来自于宋朝的惠洪和尚对李邕所写的一块外围和尚墓碑的批评“此正所谓痴人说梦耳!”

由上可知，原原本本的佛性成语并不多，更多的是国人创造的佛性成语。这说明，在对待外来文化上，国人具有开放、包容、学习、接受的心态，更具有独立自主，开拓创新的优秀品质。

（二）惯用语

1.来自佛教戒律、教义的汉语惯用语

造口孽：“口业”是身、口、意三业之一，在“十不善业“中占了四项：妄言、恶口、两舌和绮语。(开东法师，2003：3)这表明，舌根难得清净，嘴巴是最容易造口孽的。“口业”写作“口孽”，在俗文学中较多见。

口头禅：禅宗以“不立文字，直指人心”为宗旨，提倡直截了当的“顿悟”，甚至说，“道个佛字，拖泥带水；道个禅字，满面惭惶。” 禅宗还认为“开口即错，用心即乖”，“等你开口，堪作何用!”禅宗的末流，好取现成的经语、公案、挂在口头上，作为谈助，被斥为“口头禅”。(中国佛教文化研究所，1993：32)“口头禅”完全违背了禅宗“顿悟见性”的宗旨。后把口头上经常说的一些没有实际意义的话，也称为“口头禅”。2.出于佛教典故的汉语惯用语

在佛教传入我国的漫长历史中，佛经故事逐渐在民间口头流传开来。随之佛教典故便被经常引用，最终成为人们公认的词语，固定下来。它源于社会生活，形象而生动。例如：

吃十方：出家人靠信徒布施、化缘度日，俗称“吃十方”。此外，出家人云游各处，可在十方丛林中挂单，免费食宿，这是“吃十方”的又一层意思。佛经上称东南西北、四维上下的空间为“十方”或“十方世界”。

狮子吼：佛被称为“人中师子”(佛经上的“狮”字多写作“师”字)。“狮子吼”见于释迦牟尼佛初诞生时：太子(指佛出家前为悉达多太子)生时，一手指天，一手指地，作师子吼，云：“天上地下，惟我独尊。”(《过去现在因果经》卷一)关于“狮子吼”的寓意，可见《普曜经·论降神品》：“譬如师子吼，诸小虫怖惧，畅佛师子吼，降伏外异学。”佛菩萨演说决定之理，降伏一切外道异说，故称狮子吼。此外，高僧说法，有时也被誉为狮子吼。如唐·刘禹锡《送鸿举游江南》诗：“与师相见便谈空，想得高斋师子吼。“俗语中则每称悍妻恶骂为“河东狮吼”。

3.强调因果报应的汉语惯用语

佛教很注意人生现象间的因果联系，认为人生在世，时时处在因果报应之中。不论历时多么久远，一个人种下“因”，总要有“果”来报应。例如：

见阎王：阎王，又作阎罗王、焰王等。佛经中有《阎罗王五天使者经》一卷。佛教还有“冥土十王”之说，阎罗王位居第五。民间传说阎王掌管生死簿和人寿 的长短。后来人们把“见阎王”指死入冥界。

现世报：原称“现报”，为佛家所谓三世业报之一。

佛教主张善恶因果报应和三世(过去世、现在世、来世)轮回的理论，认为善有善报，恶有恶报，个人生前的行为(业因)决定死后轮回处境的好坏，行善者或生天界，或生人间，人间又有贫富寿夭之别；为恶者或生为畜生，或生为恶鬼，或下地狱。由此因果报应的理论，佛教也便有了“十善”之说，警醒信众，引以为戒。

（三）谚语

谚语是熟语的一种，它流传于民间，简练通俗而富含深意，大多反映人民生活和斗争经验。

佛家传教中形成的汉语谚语。如，由“放生”而有“救人一命，胜造七级浮屠”。佛塔的层次一般为单数，如五、七、九、十三级等，而以七级为最多，故有“七级浮屠”之称。塔原来是用来埋葬圣贤的身骨或藏佛经的，造塔的功德很大。然而，为死去的人造塔，毕竟不如“救人一命”的功德更大，更有意义，故俗语云：“救人一命，胜造七级浮屠”，意在鼓励人们奋不顾身，去援救面临死亡威胁的人。又如，由“不杀生”而得“放下屠刀，立地成佛”。意为停止作恶，立成正果，劝人改恶从善。1.由个别佛词引申而来的汉语谚语

“无事不登三宝殿”。佛教有“三宝”之说，即教主释迦牟尼为“佛宝”，经 籍教义为“法宝”，弘扬佛法的僧团为“僧宝”，合称“三宝”。“三宝殿”即佛殿。寺门中的规矩，上佛殿时必须恭敬肃穆，进行礼拜、诵经、供养等，不得随意在佛殿里闲逛、闲聊。故俗语中有“无事不登三宝殿”之说。意思是无事不来，既来便有事相求。

2.由禅语引申而来的汉语谚语

“一客不烦二主”，本为禅语。《续传灯录》卷二八《临安府灵隐瞎堂远禅师》：“一鹤不栖双木，一客不烦两家。”后作“一客不烦二主。”《杀狗记》十二：“一客不烦二主，一发是你去。”《水浒传》二四：“常言道，一客不烦二主。大官人便是出钱的，这位娘子便是出力的。”

佛教自从两汉传入，对中国社会方方面面起到了深远的影响，尤其是在汉语词汇方面尤为明显。时至今日，你只要稍作留意，便会发现人们仍在自觉或不自觉地使用着汉语中源自佛教的词。

参考文献：

[1]王脉.佛教对汉语词汇影响的探析[J].东疆学刊,2007,24(1):81-84.DOI:10.3969/j.issn.1002-2007.2007.01.018.[2]李琳.浅论源于佛教的汉语熟语[D].天津师范大学,2008.[3]阮文程.成语佛源[D].华中师范大学,2006.DOI:10.7666/d.y875844.[4]王郦玉.佛教文化对汉语的影响初探[J].宗教学研究,2005,(3):153-155.DOI:10.3969/j.issn.1006-1312.2005.03.030.

第五篇：一些佛教专业词汇的英文

主题：一些佛教专业词汇的英文

时间：2006-9-12

一些佛教专业词汇的英文

出处：佛缘论坛

Tibetology Terms

Amitabha 阿弥陀佛

Anterior Tibet 前藏 一个大**，其庙叫祖卜寺(Tsurpu)Apsaras 飞天

Attisha 阿底峡

Avalokiteshvara 观音

Bhodisattva 菩萨

Bon(Black)本 教(黑)

Budda 佛 Dorje(多杰/藏文)

Chapel 佛堂

Circumanbulate 转经道(v.)

Circumanbulation 转经道

Circumanbulator 转经道的人

Consort 明妃

Dakini 空行母

Deity 明王

Dipamkara 燃灯佛；宝光佛

Dipamkara 宝光佛；燃灯佛

Disciplinarian 铁棒喇嘛

Dorje 多杰(藏文:金刚)

Dorje 金刚

Drakpa 和尚(藏文)刚)

Dratsang 扎仓(学校)

Drepung 哲蚌寺

Drepung Monastry 哲蚌寺(拉萨三大寺之一)Drolma 卓玛（藏文：度母）

Drolma 度母（女菩萨）

Empty 空

Enthronement 坐床

Esoteric Buddhism 密宗

Exotoric Buddhism 显宗

Form 色

Formless 空

Ganden Monastry 甘丹寺(拉萨三大寺之一)Ge-kor 铁棒喇嘛萨三大

Great Perfection 大园满

Green Tara 绿度母

Gulug(Yellow hat)格鲁派

Guru 和沿(梵文)

Hayagriva 马头明主

Hinayana 小乘

Holy mountain 魂山

Hutukta **(蒙文)（最好不要用）Incarnated lama 转世**

Jampa 弥勒慈氏

Jokhang Temple 大昭寺

Kaggu(White)噶举

Kalachakra 时轮(金刚)

Kangyur 甘珠尔(佛语)

Karmapa 葛玛巴

Khangtsen 康村(宿舍)

Khatag 哈达

Khenpo 堪布(主持)

Kumbum 塔尔b

Kunbum M.堪布寺(在西宁)

Labrang M.拉卜楞寺(甘南)

Lama 喇嘛，指大和尚

Lineage 传承

Lobsang 洛桑

Losang 洛桑

Lozang 洛桑

Mahakala 大黑天(本教中神的名字)

Mahayana 大乘

Main Assembly Hall 大经堂

Maitreya 弥勒慈氏

Mandala 檀城

Mandala 曼陀螺

Manjushri 文殊(菩萨)

Mantra 咒语

Master 上师(和尚)

Material 色

Medicine Buddha 药师佛

Monastry 寺院（比Temple大）

Monk 和尚(小)

Monlam 默然**会

Monlam 传昭**会

Mudra 手印

Nga 阿

Ngari 阿里

Nirvan 涅盘

Nyingma 宁玛

Order 教派

Padma 莲花

Padmasambhava 莲花生

Pagoda 佛塔

Palkor Chode 白居寺

Panchen Lama **

Partner 明妃

Pelden Lhamo 吉祥天女

Pelden Lhamo 班丹拉母

Potala 布达拉宫

Prayer meeting festival 传昭**会Prayer wheel 传经筒

Ramoche Temple 小昭寺

Reincarnation 灵童

Rinpoche **(通用)

Sakya(Stripe hat)花派(萨迦)

Sect 教派

Sera Monastry 色拉寺(拉萨三大寺之一)Shakyamuni 施加摩尼

Shantarakshita 寂护

Shantarakshita 静命

Sharipu 舍利子(骨灰)

Sku-Vbumchen-mo 白居寺

Sontzen Gampo 松赞干布

Soul mountain 魂山

Soul yak 魂牛l

Stupa 灵塔p

Sutra Chanting Hall 大经堂a

Taer 塔尔r

Tara 度母（女菩萨）

Tashilhunpo Monastry 扎时伦布寺(在日喀泽)Temple 寺庙

Tengyur 丹珠尔(论部)喀泽)Tibetan Buddhism 藏传佛教Tibetan Studies 藏学

Tibetan Tripitaka 大藏经Tibetology 藏学

Tradition 教派

Trulku **(藏文)

Tsam-pa 糌粑

Tsamba 糌粑

Tsang 后藏

Tsongkhapa 宗喀巴

U 前藏

Union of happiness 乐空双运Vajra 金刚

Vajrayana 密宗

White Tara 白度母

Yamataka 阿曼德迦;大威Yamataka 怖畏金刚

Yidam 本尊