圣南居士 2007-11-16 09:39
<p>第二部分:</p><p>宣华上人---"舍不了死,换不了生;舍不了假,换不了真"</p><p>翻译---"if you can't give up death,you can't exchange it for life;</p><p> if you can't renounce the false, you can't obtain the true"</p><p>宣华上人---"慈悲口,方便舌,有钱无钱都作德"</p><p>翻译---"With kind words and skillful speech, You can create merit whether or not you have money"<br/></p>
simple 2007-11-16 10:43
<p>The Ten Virtuous Actions 十善业 <br/> <br/>1, Renounce killing, and protect the lives of living beings instead. <br/> 不杀生，保护生命。</p><p>2, Renounce taking what is not given, and practice generosity instead.<br/> 不偷盗，常行布施。 </p><p>3, Give up intimate misconduct, and follow the rules of discipline.<br/> 不邪淫，约束自己。</p><p>4, Renounce lying, and tell the truth instead.<br/> 不撒谎，说话诚实。 </p><p>5, Renounce divisive speech, and reconcile disputes instead.<br/> 不挑拨离间，调解争端。 </p><p>6, Abandon harsh words, and speak pleasantly instead.<br/> 不讲粗话，说话和气。</p><p>7, Stop idle gossip, and do something useful instead.<br/> 停止无用的闲聊，做些有意义的事。 </p><p>8, Renounce greediness, and practice generosity instead.<br/> 放弃贪心，常行布施。 </p><p>9, Renounce anger, and practice compassion instead.<br/> 放弃嗔心，慈悲待人。</p><p>10, Abandon wrong views, and establish in the truth instead.<br/> 消除愚痴，了悟真理。<br/></p>
韩雪 2007-11-18 21:59
<strong><font size="4">A Coke and a Smile<wbr></wbr><wbr></wbr></font></strong> I know now that the man who sat with me on the old wooden stairs that hot summer night over thirty-five years ago was not a tall man. But to a five-year-old, he was a giant. We sat side by side, watching the sun go down behind the old Texaco service station across the busy street. A street that I was never allowed to cross unless accompanied by an adult, or at the very least, an older sibling.<br/><center><font style="FONT-SIZE: medium; LINE-HEIGHT: 1.3em;">可乐与微笑</font><wbr></wbr></center> 我现在知道，35年前那个炎热夏夜和我坐在破旧的木楼梯上的老人并不高大，但对一个5岁的孩子来说，他却是一个巨人。我们并排坐着，看着太阳落在繁忙的街对面那个老德克萨克加油站的背后。除非有大人或至少一个哥哥或姐姐陪着，我从未被允许穿过那条街。<br/> Cherry-scented smoke from Grampy's pipe kept the hungry mosquitoes at bay while gray, wispy swirls danced around our heads. Now and again, he blew a smoke ring and laughed as I tried to target the hole with my finger. I, clad in a cool summer nightie, and Grampy, his sleeveless T-shirt, sat watching the traffic. We counted cars and tried to guess the color of the next one to turn the corner.<br/> 从祖父烟斗里喷出的白色烟雾在我们脑袋周围上下旋绕，它们散发的樱桃香味使贪婪的蚊子不敢靠近。他不时地喷出一串烟圈，在我试着将手指插入烟圈时他放声大笑。我穿着凉爽的小睡衣，祖父穿着他的无袖T恤，坐在那儿观看繁忙的交通。我们数着过往的车辆，并猜想着下一辆拐过街角的汽车的颜色。<br/> Once again, I was caught in the middle of circumstances. The fourth born of six children, it was not uncommon that I was either too young or too old for something. This night I was both. While my two baby brothers slept inside the house, my three older siblings played with friends around the corner, where I was not allowed to go. I stayed with Grampy, and that was okay with me. I was where I wanted to be. My grandfather was baby-sitting while my mother, father and grandmother went out.<br/> 我又一次陷于两头都够不上的中间境遇，作为6个孩子中的老四，很多事情对于我来说不是因为年龄太小，就是太大而不合适。那天夜里就是这样。我的两个小兄弟在屋里睡觉，我的另外3个长兄和姐姐在拐角与小伙伴们玩，而我是不允许去那里的。我与祖父呆在一起，这也挺好，正是我想呆的地方。在父母和祖母外出时，祖父就在家看孩子。<br/> Thirsty?" Grampy asked, never removing the pipe from his mouth.<br/> " Yes," was my reply." How would you like to run over to the gas station there and get yourself a bottle of Coke?"<br/> I couldn't believe my ears. Had I heard right? Was he talking to me? On my family's modest income, Coke was not a part of our budget or diet. A few tantalizing sips was all I had ever had, and certainly never my own bottle.<br/> " Okay," I replied shyly, already wondering how I would get across the street. Surely Grampy was going to come with me.<br/> "渴吗？"祖父烟斗不离口地问我。<br/> "是的。"我回答说。"跑到街对面的加油站去给你自己买瓶可乐怎么样？"<br/> 我简直不敢相信自己的耳朵，我没有听错吧?他是在跟我说话吗？就我们家微薄的收入来说，可乐不是我们家庭开销的一部分。我只是迫不及待地啜过几小口，从来没有自己喝过一瓶。<br/> "好的。"我害羞地回答说，已经在想着该怎样穿过马路，祖父当然会跟我一块。<br/> Grampy stretched his long leg out straight and reached his huge hand deep into the pocket. I could hear the familiar jangling of the loose change he always carried. Opening his fist, he exposed a mound of silver coins. There must have been a million dollars there. He instructed me to pick out a dime. After he deposited the rest of the change back into his pocket, he stood up.<br/> " Okay," he said, helping me down the stairs and to the curb, " I'm going to stay here and keep an ear out for the babies. I'll tell you when it's safe to cross. You go over to the Coke machine, get your Coke and come back out. Wait for me to tell you when it's safe to cross back." <br/> 祖父将他的长腿伸直，把他的大手伸进口袋。我能听到零钱相碰而发出的熟悉的丁当声，他总是把这些零钱带在身上。他张开手，露出了一堆宝贝似的银币。那里面一定有100万美元！他让我拿出一个1角的硬币。把零钱放回口袋后，他站了起来。 "好吧，"他说，帮着我下楼梯到马路沿儿那儿去，"我站在这儿，听着屋里的两个孩子有没有动静，什么时候穿过马路安全，我会告诉你的。你到对面的可乐机那儿买到你的可乐后再走回来。等着我告诉你什么时候过马路安全。"<br/> My heart pounded. I clutched my dime tightly in my sweaty palm. Excitement took my breath away.<br/> Grampy held my hand tightly. Together we looked up the street and down, and back up again. He stepped off the curb and told me it was safe to cross. He let go of my hand and I ran. I ran faster than I had ever run before. The street seemed wide. I wondered if I would make it to the other side. Reaching the other side, I turned to find Grampy. There he was, standing exactly where I had left him, smiling proudly. I waved.<br/> " Go on, hurry up," he yelled.<br/> 我的心砰砰地跳着，紧紧地用汗手攥着那枚1角的硬币，兴奋地喘不上气来。<br/> 祖父紧紧地拉着我的手，我们一块看了看大街的前后左右。他走下马路沿儿，告诉我现在可以过去了。他放开我的手，我跑了起来。我从没有跑得这么快过。街道似乎很宽，我怀疑自己是否能跑到对面。跑到对面后，我回头寻找祖父，他正站在我离开他的地方，为我自豪地微笑着。我朝他挥了挥手。<br/> "接着走，快点。"他喊道。<br/> My heart pounded wildly as I walked inside the dark garage.I had been inside the garage before with my father. My surroundings were familiar. I heard the Coca-Cola machine motor humming even before I saw it. I walked directly to the big old red-and-white dispenser. I knew where to insert my dime. I had seen it done before and had fantasized about this moment many times.<br/> The big old monster greedily accepted my dime, and I heard the bottles shift. On tiptoes I reached up and opened the heavy door. There they were: one neat row of thick green bottles, necks staring directly at me, and ice cold from the refrigeration. I held the door open with my shoulder and grabbed one. With a quick yank, I pulled it free from its bondage. Another one immediately took its place. The bottle was cold in my sweaty hands. I will never forget the feeling of the cool glass on my skin. With two hands, I positioned the bottleneck under the heavy brass opener that was bolted to the wall. The cap dropped into an old wooden box, and I reached in to retrieve it. I was cold and bent in the middle, but I knew I needed to have this souvenir. Coke in hand, I proudly marched back out into the early evening dusk. Grampy was waiting patiently. He smiled.<br/> 我的心砰砰乱跳着走进昏暗的修车站。我以前曾和父亲一块来过这里，对周围的一切都很熟悉。甚至在看见可口可乐机之前就听到了其马达发出的嗡嗡声。我径直走向那台红白相间的巨大的老自动售货机。我知道该往哪儿插硬币，我曾看人做过并曾多次幻想有一天我也能亲身试一试。<br/> 那个老巨人贪婪地吞下我的硬币，我听见了瓶子移动的声音。我踮起脚尖伸手摸索着打开了它厚重的门。它们就在那儿!一排整齐的深绿色瓶子，瓶颈一个挨一个地凝视着我，冰箱里散发出冰冷的气息。我用肩膀顶着门，伸手抓住一个，迅速一拉，将它从捆绑中拉了出来，另一个立即占据了它的位置。瓶子在我汗浸浸的手中显得格外冰凉，我永远忘不了冰凉的瓶子接触我皮肤时的感觉。我两手抓住瓶子，将瓶颈放在固定的墙上的厚铜开瓶器下，瓶盖立即掉在一个老木箱里，我伸手将它捡了出来，感觉好凉，中间已经弯曲，但我知道我需要拥有这个纪念品。手拿可乐，我自豪地走回到外面，已是黄昏时分。祖父正耐心地等待着，并面带微笑。<br/> " Stop right there," he yelled. One or two cars sped by me, and once again, Grampy stepped off the curb." Come on, now," he said, " run." I did. Cool brown foam sprayed my hands." Don't ever do that alone," he warned.I held the Coke bottle tightly, fearful he would make me pour it into a cup, ruining this dream come true. He didn't. One long swallow of the cold beverage cooled my sweating body. I don't think I ever felt so proud.<br/> <br/> <font face="楷体_GB2312" style="LINE-HEIGHT: 1.3em;">"停在那儿，"一两辆车在我面前飞驶而过，祖父再次走下马路沿儿，"现在过来，"他说，"跑过来！"我跑了起来，冰凉的棕色泡沫溅在我的手上。"别再一个人独自过马路！"他警告我。</font><wbr></wbr>我紧紧地抱着可乐瓶，生怕他让我把可乐倒在杯子里，毁掉我的梦想。他没有。我咕噜噜长长地吞下一口冰凉的可乐，冒汗的身体顿觉清爽无比。我认为自己再也没有过当时那样的自豪。
simple 2007-11-25 06:36
<p>Interview with God 采访上帝</p><p>I dreamed I had an interview with God. <br/>我梦见自己在采访上帝。<br/>"So you would like to interview me?" God asked. <br/>“你要采访我吗？”上帝问。<br/>"If you have the time" I said. <br/>“如果你有时间的话。”我说。<br/>God smiled. <br/>上帝露出微笑。<br/>"My time is eternity，what questions do you have in mind for me?"<br/>“我有永恒的时间，你想问我什么问题？”<br/>"What surprises you most about humankind?"<br/> “人类有哪些事最令你惊讶？”<br/>God answered... <br/>上帝回答。。。<br/>"That they get bored with childhood, <br/>they rush to grow up and then long to be children again."<br/>“他们觉得童年很无聊，急着让自己长大，然后又想回到童年。”<br/>"That they lose their health to make money, <br/>and then lose their money to restore their health."<br/>“他们为了赚钱而失去了健康，然后又要去花钱找回健康。”<br/>"That by thinking anxiously about the future, they forget the present, <br/>such that they live in neither the present nor the future."<br/>“他们担心着未来，却忘了现在，因此既不是活在现在，也不是活在未来。”<br/>"That they live as if they will never die, <br/>and die as if they had never lived."<br/>“他们活得好象永远不会死，却死得好象未曾活过一样。”</p><p>God's hand took mine and we were silent for awhile. <br/>上帝握住我的手，我们静坐了片刻。<br/>And then I asked...<br/>然后我问。。。<br/>"As a parent, what are some of life's lessons you want your children to learn?"<br/>“为人父母，希望儿女明白哪些做人的道理？”<br/>God replied with a smile.<br/>上帝微笑着回答。<br/>"To learn that they can't make anyone love them. <br/>What they can do is let themselves be loved."<br/>“明白不可能强迫别人来爱他们，只能让自己被爱。”<br/>"To learn that it is not good to compare themselves to others."<br/>“明白跟别人比较是不好的。”<br/>"To learn that a rich person is not the one who has the most, <br/>but is one who needs the least."<br/>“明白富人不是拥有最多的人，而是需要最少的人。”<br/>"To learn that it only takes a few seconds to open profound wounds in persons we love, <br/>and it takes many years to heal them." <br/>“明白伤害心爱的人只需几秒钟，却要花很多年才能愈合。”<br/>"To learn to forgive by practicing forgiveness."<br/>“明白要学习原谅别人。”<br/>"To learn that that there are persons who love them dearly, <br/>but simply don't know how to express or show their feelings."<br/>“明白有些人很爱他们，只是不知道如何表达。”<br/>"To learn that two people can look at the same thing and see it differently."<br/>“明白两人看同一件事，会有不同的看法。”<br/>"To learn that it is not always enough that they be forgiven by others, <br/>but that they must forgive themselves."<br/>“明白光被别人原谅还不够，自己也应该原谅自己。”<br/>"And to learn that I am here always."<br/>“并且明白我就在这里，直到永远。”</p><a href="http://www.reata.org/">http://www.reata.org/</a><br/>
simple 2007-11-29 01:50
<p>八正道 正语经文辑要 汤华俊 编辑翻译 2005年7月</p><p>英文原文网址：Right Speech</p><p>The definition<br/>"And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech." — SN XLV.8</p><p>定义： <br/>诸比丘!云何为正语耶?诸比丘!离虚诳语、离离间语、离粗恶语、离杂秽语。诸比丘!此名之为正语。</p><p> ——《相应部*大篇*道相应*无明品*分别》</p><p>Five keys to right speech<br/>"Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?<br/>"It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will." — AN V.198</p><p>正语的五个关键点：<br/>比丘们，具有五个要素的言语为善说，而非不善； 为无疵，不为智者所责备。是哪五个呢？“适时、真实、柔和、有益、慈爱而语”。——《增支部V.198》</p><p>The danger in lying<br/>"For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie." — Iti 25</p><p>撒谎的危险性<br/>“我可以告诉你，如果一个人敢犯有一件事，那么就没有什么坏事他不敢做。这是一件什么事呢？就是故意撒谎。” ——《小部 Iti 25》</p><p>Self-purification through well-chosen speech<br/>"And how is one made pure in four ways by verbal action?<br/>"There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.</p><p>"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.</p><p>"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large.</p><p>"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.</p><p>"This is how one is made pure in four ways by verbal action." </p><p>— AN X.176</p><p>善巧选择讲话方法，以自我净化语行</p><p>何谓语行净化的四法？</p><p>有这种情况：某个人离于谎言、戒绝了谎言。当他被市镇会议、某个组织会议、亲戚的聚会、行会、或者皇族叫去作证并对他说：“来告诉我们你所知道的，善人。” 如果他不知道，他就说“我不知道。” 如果他知道，他就说“我知道。” 如果他不曾看见，他就说“我不曾看见。” 如果他曾经看见，他就说“我曾经看见。” 这样，他不会为了自己或他人、为了得到报酬而故意撒谎。他抛弃了谎言、戒绝了谎言。他说真实语，坚持真实语，坚定，可靠，不欺世人。</p><p>离于离间语，戒绝了离间语。他不会传这里听到的话到哪里去造成人们彼此间的不和。他也不会传哪里听到的话到这里去造成人们彼此间的不和。这样他让不和的人们互相和好，让团结的人们更加团结，他爱和谐，他为和谐而高兴，为和谐而欣喜，他讲使人们和谐的事情。</p><p>离于粗恶语，戒绝了粗恶语。他讲话让很多人听起来舒畅、有真情实感、直入心扉，有礼貌、有感召力、令人愉悦。</p><p>离于闲杂语，戒绝了闲杂语。他讲话适时，所讲的话有实质的东西，和[修行]最终的目标一致，与法和戒律一致。他讲的话值得珍视，适宜，合理，围绕[修行的]主题而不偏离。</p><p>这就是如何以四法净化语行。</p><p>——《增支部 X.176》</p><p>Its relation to the other factors of the path</p><p>"And how is right view the forerunner? One discerns wrong speech as wrong speech, and right speech as right speech. And what is wrong speech? Lying, divisive tale-bearing, abusive speech, & idle chatter. This is wrong speech...</p><p>"One tries to abandon wrong speech & to enter into right speech: This is one's right effort. One is mindful to abandon wrong speech & to enter & remain in right speech: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right speech." — MN 117</p><p>正语和其它道支的关系：</p><p> 然，诸比丘!正见是先行者，诸比丘!如何正见为先行者?邪语了知是邪语，正语了知是正语也。彼有其正见。诸比丘!如何为邪语?虚诳语、离间语、粗语、杂秽语，诸比丘!此等为邪语…。<br/> …彼为断邪语，为获得正语而精进。彼有其正精进。彼有念而断邪语，有念成就正语而住。彼有其正念，如是彼有此等之三法，随从、随转于正语，谓：正见、正精进、正念。</p><p>——《中部 第一一七 大四十经》</p><p>The criteria for deciding what is worth saying</p><p>[1] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.</p><p>[2] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.</p><p>[3] "In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.</p><p>[4] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.</p><p>[5] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.</p><p>[6] "In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."</p><p>— MN 58</p><p>什么话当说、什么话不当说得判据：</p><p>[1]如来知其语为非实、非真、不具利益者，其因为他人所不爱、所不好者，如来即不语此语。</p><p>[2]又如来知其语虽为如实、真谛、然不具利益者，其因他人所不爱、所不好者，如来亦不语此语。</p><p>[3]然如来知其语为实、真谛、具利益者，其因他人所不爱、所不好者，对此如来记说其语是知时者也。</p><p>[4]又如来知其语为非实、非真、不具利益者、虽然彼语是他人所爱、所好者，如来即不语此语。</p><p>[5]又如来知其语为如实、真谛、不具利益者，其因他人所爱、所好者，此语如来不语此语。</p><p>[6]如来知其语为如实、真谛、具利益者，且彼语是他人所爱、所好者，对此，如来即言彼说其语是知时者也。何以故?王子!如来于诸有情、有怜憨心也</p><p>——《中部 第五十八 无畏王子经》</p><p>Speak only the speech<br/>that neither torments self<br/>nor does harm to others.<br/>That speech is truly well spoken.<br/>Speak only endearing speech,<br/>speech that is welcomed.<br/>Speech when it brings no evil<br/> to others<br/> is pleasant.</p><p>— Sn III.3</p><p>只说如此语：不折磨自己亦不危害他人，此为真实之善语。</p><p>只说如此语：令人喜爱受人欢迎。不恼他人之语令人欢喜。</p><p>—— 《小部 Sn III.3〉</p><p>Reflect on your speech, before, during, and after speaking<br/>[The Buddha speaks to his son, Rahula:] "Whenever you want to perform a verbal act, you should reflect on it: 'This verbal act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal act with painful consequences, painful results, then any verbal act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful verbal action with happy consequences, happy results, then any verbal act of that sort is fit for you to do.</p><p>"While you are performing a verbal act, you should reflect on it: 'This verbal act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.</p><p>"Having performed a verbal act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities."</p><p>— MN 61</p><p>在说话前、说话中、说话后反观你的对话:</p><p>[佛陀对他的儿子罗侯罗说：] 罗喉罗!当你欲以口作业时，则应省察你之口业：“我将作之口业，会危害自己吗？会危害他人吗？会自、他俩害吗？为不善、成苦果、苦报吗？”罗喉罗，如果省察时你知道：我将作之口业，会危害自己，会危害他人，会自、他俩害，为不善、成苦果、苦报，那么你绝对不应该作如此之口业。但是如果省察时你知道: 我将作之口业，不危害自己，不危害他人，不自、他俩害，为善、成乐果、乐报，那么你应作如此之口业。</p><p>当你正以口作业时，则应省察你之口业：“我正作之口业，危害自己吗？危害他人吗？自、他俩害吗？为不善、成苦果、苦报吗？”罗喉罗，如果省察时你知道：我正作之口业，危害自己，危害他人，自、他俩害，为不善、成苦果、苦报，那么你应该立即放弃如此之口业。但是如果省察时你知道: 我正作之口业，不危害自己，不危害他人，不自、他俩害，为善、成乐果、乐报，那么你可以继续如此之口业。</p><p>当你以口作口业已，则应省察你之口业：“我已作之口业，危害自己吗？危害他人吗？自、他俩害吗？为不善、成苦果、苦报吗？”罗喉罗，如果省察时你知道：我已作之口业，危害自己，危害他人，自、他俩害，为不善、成苦果、苦报。罗喉罗!你之如是口业，当对于师长、智者、同梵行者忏悔之、应发露之、应显发之；忏悔已、发露已、显发已、应成就将来之防护。但是如果你省察时你知道：我已作之口业，不危害自己，不危害他人，不自、他俩害，为善、成乐果、乐报，那么你当昼夜，随学善法，住喜悦中。</p><p>——《中部 第六十一 庵婆檗林教诫罗喉罗经》</p><p>Kinds of speech to be avoided by contemplatives<br/>"Whereas some priests and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.</p><p>"Whereas some priests and contemplatives, living off food given in faith, are addicted to debates such as these — 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' — he abstains from debates such as these. This, too, is part of his virtue."</p><p>— DN 2</p><p>修行人应避免的对话：</p><p> 有某沙门、婆罗门、受食信施而生活。专心住于无益徒劳之论。例如王论、盗贼论、大臣论、军兵论、恐怖论、战争论、食物论、饮料论、衣服论、卧具论、华鬘论、香料论、亲族论、乘具论、村里论、乡镇论、都市论、国土论、妇女论、英雄论、路边论、井边风传论、祖先论、种性论，世界起源论、海洋起源论、如是有无之论争。远离如是等无益徒劳之论。此亦为比丘戒之一份。</p><p> 又有某沙门、婆罗门，受食信施而生活。专心住于诤论。例如“汝不知此法、律、我如此法、律，汝如何如此法、律耶?”“汝是耶行者，我是正行者，”“我言[前后]相应，汝言不相应。”“汝应言于前者而言于后，应言于后者而言于前。”“汝无细虑而[自]言返复。”“汝之立论，堕于负处。”“为解汝负说而寻思，若能者即自解!”远离如是等任何诤论。此亦为比丘戒之一份。</p><p>——《长部 二 沙门果经（二）》</p><p>Ten wholesome topics of conversation<br/>"There are these ten topics of [proper] conversation. Which ten? Talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects." — AN X.69</p><p>十种善的话题：</p><p>有十种[恰当]的话题。哪十种呢？谈论少欲、知足、远离、离缚、精进、戒、定、慧、解脱、解脱知见。这就是十种[恰当]的话题。如果你常常参与这十种对话，你甚至会比巨大而俱大力之日月更光耀，更不用说别的宗教的修行人。 ——《增支部 X.69》 </p><p>How to admonish another skillfully<br/>"O bhikkhus, a bhikkhu who desires to admonish another should do so after investigating five conditions in himself and after establishing five other conditions in himself. What are the five conditions which he should investigate in himself?</p><p> [1] "Am I one who practices purity in bodily action, flawless and untainted...?</p><p> [2] "Am I one who practices purity in speech, flawless and untainted...?</p><p> [3] "Is the heart of goodwill, free from malice, established in me towards fellow-farers in the holy life...? </p><p> [4] "Am I or am I not one who has heard much, who bears in mind what he has heard, who stores up what he has heard? Those teachings which are good alike in their beginning, middle, and ending, proclaiming perfectly the spirit and the letter of the utterly purified holy life — have such teachings been much heard by me, borne in mind, practiced in speech, pondered in the heart and rightly penetrated by insight...?</p><p>[5] "Are the Patimokkhas [rules of conduct for monks and nuns] in full thoroughly learned by heart, well-analyzed with thorough knowledge of their meanings, clearly divided sutta by sutta and known in minute detail by me...?</p><p>"These five conditions must be investigated in himself.</p><p>"And what other five conditions must be established in himself?</p><p> [1] "Do I speak at the right time, or not?</p><p> [2] "Do I speak of facts, or not?</p><p> [3] "Do I speak gently or harshly?</p><p> [4] "Do I speak profitable words or not?</p><p> [5] "Do I speak with a kindly heart, or inwardly malicious?</p><p>"O bhikkhus, these five conditions are to be investigated in himself and the latter five established in himself by a bhikkhu who desires to admonish another."</p><p>— AN V (From The Patimokkha, Ñanamoli Thera, trans.)</p><p>如何才能善巧地教诫他人：</p><p>比丘们呀，一个比丘欲教诫他人，必须先从五个方面审查自己，同时还需要俱足 五个条件。先从哪五个方面审查自己呢？</p><p>[1]我的身行是否纯净、无疵、无染…？</p><p>[2]我的语行是否纯净、无疵、无染…？</p><p>[3]我的内心是否充满对同梵行者的慈爱而没有恶意…？</p><p>[4]我 是否多闻、善记所闻、善聚所闻？初善终善后亦善之圣教，在意义上和用词上完美地宣说绝对清静的梵行——我是否已于此圣教多闻、记忆、讲解、深思并以内观智慧实证…?</p><p>[5]我 是否已能通篇背诵比丘律、透彻分析其意义、一经一经地分别并能知晓微小的细节…?</p><p>这是必须自己审查的五个方面。</p><p>还必须俱足哪 五个条件呢？</p><p>[1]我说话适时与否？</p><p>[2]我说话真实与否？</p><p>[3]我说话柔和还是粗俗？</p><p>[4]我说话有益与否？</p><p>[5]我说话具有慈爱还是有内在的恶意？</p><p>比丘们呀，想要教诫他人的比丘，应该先从这五个方面审查自己合格，同时还要俱足后面的 五个条件。</p><p>——《增支部 V》 <br/><a href="http://club.fjnet.com/dispbbs.asp?boardID=155&ID=152964&page=1">http://club.fjnet.com/dispbbs.asp?boardID=155&ID=152964&page=1</a></p>
simple 2008-1-5 23:45
<p>You have to do your own work; Enlightened Ones will only show the way.</p><p>你必须自己用功修行，觉者只指引我们方向。</p><p>Those who practice meditation will free themselves from the chains of death.</p><p>练习禅修的人，将得以从生死轮回中解脱。</p><p>Abstain from all unwholesome deeds, perform wholesome ones, purify your own minds，this is the teaching of the Buddhas.</p><p>诸恶莫作，众善奉行，自净其意，这是诸佛的教导。</p><p>If with an impure mind one performs any action of speech or body, then suffering will follow that person as the cartwheel follows the foot of the draught animal.</p><p>若言谈举止出于不净之心，则痛苦亦步亦趋，如车轮紧随于拖车牲口之足后。</p><p>If with a pure mind one performs any action of speech or body, then happiness will follow that person as a shadow that never departs.</p><p>若言谈举止出于清净之心，则快乐如影随形，须臾不离。</p><p>Agony now, agony hereafter, the wrong-doer suffers agony in both worlds.</p><p>作恶的人，现在受苦，未来受苦，会在现在、未来两世界受苦。</p><p>Rejoicing now, rejoicing hereafter, the doer of wholesome actions rejoices in both worlds.</p><p>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。</p><p>Wisdom is knowing things in different ways.</p><p>智慧就是能以不同的方式了知事物。</p><p>Homage to the liberated, the all conquering, the fully self-enlightened.</p><p>礼敬解脱、降伏一切(烦恼)、完全自觉者。<br/></p><p>From: <a href="http://sss2002.vicp.net/books/the_art_of_living/index.htm">http://sss2002.vicp.net/books/the_art_of_living/index.htm</a></p>
simple 2008-1-6 08:57
<p>Birth is suffering; aging is suffering; <br/>生是苦；老是苦；<br/>sickness is suffering; death is suffering; <br/>病是苦；死是苦；<br/>association with the unpleasant is suffering; <br/>怨憎会是苦；<br/>dissociation from the pleasant is suffering; <br/>爱别离是苦；<br/>not to get what one wants is suffering; <br/>求不得是苦；<br/>in short, attachment to the five aggregates is suffering.<br/>简言之，对五蕴的执取就是苦。</p><p>When past conditioning is erased and no fresh one produced, <br/>当过去的诸行都根除了，并且也无新的产生，<br/>the mind no longer seeks for future birth.<br/>心不再企求来生。<br/>The seed consumed, cravings no more arise.<br/>种子耗尽，渴爱不再。<br/>Such-minded wise ones cease like [the flame of] this lamp.<br/>智者的心有如灯熄焰灭。</p><p>Impermanent are all compounded things.<br/>诸行无常，<br/>When one perceives this with true insight, <br/>洞察及此，<br/>then one becomes detached from suffering; <br/>便能离苦；<br/>this is the path of purification.<br/>此即净化之道。</p><p>Impermanent truly are compounded things, <br/>诸行确实无常，<br/>by nature arising and passing away.<br/>自然生起自然灭去。<br/>If they arise and are extinguished, <br/>如果它们生起后，从此就止息再无后续，<br/>their eradication brings happiness.<br/>则其止息便能引生喜乐。</p><p>When faced with the vicissitudes of life, <br/>面对变动不已的生活，<br/>one's mind remains unshaken, sorrowless, stainless, secure; <br/>心中该保持坚定、稳固、不悲、无染，<br/>this is the greatest welfare.<br/>这是最大的福祉。</p><p>You are your own master, you make your own future.<br/>你是自己的主人，未来掌握在你手中。<br/>Therefore discipline yourself as a horse-dealer trains a thoroughbred. <br/>好好地锻炼自己，就像马贩调教纯种好马一样。</p><p>Give charity out of devotion, <br/>出于虔诚布施服务，<br/>always maintain the moral precepts, <br/>总是持守道德信念，<br/>find delight in meditation, <br/>领略禅修的喜悦，<br/>and you will attain the celestial life.<br/>如此，便会体验到天人的生活。</p><p>Those phenomena arising from a cause, <br/>现象生起必有原因，<br/>of these the Enlightened One has told the cause and also their cessation;<br/>觉者己经指出诸法的原因及其寂灭；<br/>this is the 'doctrine' of the Great Recluse.<br/>这是大沙门的教旨。</p><p>From: <a href="http://sss2002.vicp.net/books/the_art_of_living/index.htm" target="_blank"><font color="#000000">http://sss2002.vicp.net/books/the_art_of_living/index.htm</font></a></p>