第一篇：常見佛教詞匯的梵語[小編推薦]

常見佛教詞匯的梵語

佛教術(shù)語

究竟菩提心 Absolute Bodhi Citta修持六度(布施、持戒、忍辱、精進(jìn)、禪定及智慧波羅蜜)、萬行，并救度一切眾生脫離輪回苦海的愿心。

輪回 Samsara(藏文kor wa)：依因緣而存在的存在形式。眾生因為貪、瞋、癡(三毒或煩惱障)而流轉(zhuǎn)于輪回，并承受輪回之苦。

僧、僧伽 Sangha(藏文 gendun)：法道上的伴侶。或泛指法道上的一切行者，或特指已開悟的圣僧。

六波羅蜜(Six)： 布施、持戒、忍辱、精進(jìn)、禪定及智慧

輪回六道 Six realms of Samsara(藏文rikdruk)：由于不同的煩惱或心識染污特質(zhì)而受生于輪回的六種形態(tài)：天道:天人或天道眾生具有強烈的傲慢心，必須歷經(jīng)變易之苦：阿修羅道:具有強烈的嫉妒、猜疑心，必須歷經(jīng)斗爭之苦;人道:是六道中最幸運的，因為人道眾生具有達(dá)到證悟的最佳機會，雖然他們有生、老、病、死之苦：畜生道:由于強烈的愚癡而受生，有深切的闇啞之苦：餓鬼道:由于強烈的慳吝而受生，有極端的饑渴之苦：地獄道:由于強烈的填瞋歸鬼恚心而受生，具有極端的冷熱之苦。

聲聞 Sravaka(藏文nyen th)：指親聞佛說法的弟子，或泛指修習(xí)四圣義諦而證悟成道，已經(jīng)完全了知無我的小乘修行者（阿羅漢）。

十圓滿 Ten Assets or Endowments(梵文dasasam pada，藏文jor wa chu)：益于修持佛法的十種因素：生于人道、生于佛法盛傳之地、具有健全的心智、無極大惡業(yè)、對佛法有信心、值佛出世、值佛傳法、值法傳世、有修行者與修行的自由及具善知識之慈悲教導(dǎo)。

三寶 Three Jewels(藏文kon chok sum)：佛寶、法寶及僧寶。

赤松德贊 Thrisong Deutsen(790~858A．D．)：西藏國王，邀請偉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廟「桑耶林」（Samye Ling）。

三藏 Tri pitaka：佛教的法教通常分為三藏，經(jīng)藏、律藏及論藏。經(jīng)藏，佛陀所說的經(jīng)文；律藏，佛陀所制定的戒律；論藏，佛弟子所造的論述，主體是現(xiàn)象的分析，是法教的闡釋或論述傳統(tǒng)。

龍樹 Nagauna

化身 Nirmanakaya 又稱為「應(yīng)化身」，示現(xiàn)于世間，如釋迦牟尼佛于此世間之化現(xiàn)。

涅燊 Nirvana（藏文nya ngen lay day pa）：完全證悟時所達(dá)到的境界。在文字用法上和輪回形成對比。蓮花生大士 Padmasambhva(藏文Guru Rinpoche)：于第九世紀(jì)應(yīng)邀至西藏，降服邢穢及魔障，并建立寧瑪派傳承，為藏傳佛教之祖師。

波羅蜜多 Paramita（藏文pha rol tu phyin pa）：能超越輪回的具德行為。大乘道所修持的種波羅蜜是：布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進(jìn)波羅蜜、禪定波羅蜜、智慧波羅蜜。頗哇

Phowa（藏文）：一種高深的密續(xù)法門，是關(guān)于在死亡時將意識投射到善道的法門。

般若 Prajna（藏文she rab）：在梵文的意思是「圓滿的知識」，也可以表示智慧、理解或辨識能力。通常它是表示從比較高超的角度（例如，非二元）來看事情的智慧。

別解脫戒 Pratimoksa Vows(藏文so sor tar pa)：僧尼所受持的不殺生、不偷盜、不妄語……等戒律。

緣覺或獨覺 Pratyeka Buddha(藏文rang sang gye)：意為「孤立的證悟者」，又名辟支佛。為已開悟的小乘修行者，依修十二因緣而悟道，但不具救度一切眾生的菩薩愿；其修行動機是自利，而非利他之菩提心。

前行法 Preliminary Practices ：修持本尊禪修之前必須完成的基礎(chǔ)或預(yù)備修持。

相對菩提心 Relative Bodhi Citta-修持六度(布施、持戒、忍辱、精進(jìn)、禪定及智慧波羅蜜)、萬行，并救度一切眾生脫離輪回苦海的愿心。

世俗諦 Relative truth（藏文kun dzop）：和勝義諦（或譯為圣諦、真諦）合稱為二諦。世俗諦是尚末開悟的世俗人對世界的看法，亦即他們基于錯誤的自我信念而做的投射。

儀軌 Sadhana（藏文drup tap）：密續(xù)修法的法本，詳細(xì)地敘述如何觀修本尊的壇城及禪定。

三摩地 Samadhi（藏文ting nge dzin）：又稱為專一禪定，是禪修的最高形式。

止 Samatha or tranquility meditation（藏文Shi nye）：基本的禪修方法。修「止」的時候，行者通常盤腿而生，專注于呼吸并觀察心的活動。

報身Samb Hogakaya 又稱為「法樂身」，示現(xiàn)給菩薩。

輪回 Samsara(藏文kor wa)：依因緣而存在的存在形式，和涅樂相反。眾生因為貪、瞋、癡(三毒或煩惱障)而流轉(zhuǎn)于輪回，并承受輪回之苦。

僧或僧伽 Sangha（藏文gen dun）：修行道上的伴侶。僧眾可能是法道上的一切修行者，或是已開悟的出家眾。

經(jīng)典

Satra（藏文do）：記錄佛陀親口所說的法，所集成小乘及大乘典籍，有別于金剛乘的密續(xù)（tantra）法教及闡釋佛陀之語的論注（Sastras）。

經(jīng)乘 Satrayana：經(jīng)乘的證悟方法包括小乘及大乘。

悉達(dá) 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。

輪回六道 Six Realms of Samsara(藏文rikdruk)：由于不同的煩惱或心識染污特質(zhì)而受生于輪回的六種形態(tài)：

天道，天人或天道眾生具有強烈的傲慢心，必須歷經(jīng)變易之苦 阿修羅道，具有強烈的嫉妒、猜疑心，必須歷經(jīng)斗爭之苦;人道，是六道中最幸運的，因為人道眾生具有達(dá)到證悟的最佳機會，雖然他們有生、老、病、死之苦

畜生道，由于強烈的愚癡而受生，有深切的闇啞之苦： 餓鬼道，由于強烈的慳吝而受生，有極端的饑渴之苦： 地獄道，由于強烈的填瞋歸鬼恚心而受生，具有極端的冷熱之苦。

蘊 Skandha（藏文pang pa）：蘊的字義為「積集」。色蘊、受蘊、想蘊、行蘊及識蘊等五蘊，是將物體的存在轉(zhuǎn)化為知覺的五種基本功能。

聲聞 Sravaka(藏文nyen th)：指親聞佛說法的弟子，或泛指修習(xí)四圣義諦而證悟成道，已經(jīng)完全了知無我的小乘修行者（阿羅漢）。氣脈 Subtle Channels（藏文tsa）：氣脈指的是有氣的能量或「風(fēng)」，《梵文「波若那」（Prana），藏文即「隆（Lung）」》，循環(huán)于其中的微細(xì)管道，而不是解剖學(xué)上的脈。

第二篇：佛教詞匯

佛教

буддизм ；буддийская религия 釋教

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 天臺宗

секта Тяньтай 禪宗

секта Чань

喇嘛教

ламаистский монастырь(храм)喇嘛廟

ламаист(ламаит)喇嘛教徒

желтая секта ламаизма 黃教

красная секта ламаизма 紅教

белая секта ламаизма 白教

Шакья-Муни 釋迦牟尼

Будда 佛（“佛陀”的簡稱）

Будда

如來（釋迦牟尼的稱號）Будда Татагата

阿彌陀佛

амитафо ；амитабу ；амитаба 菩薩

бодисатва 羅漢

Алохань 阿羅漢

Алохань

三昧

секрет ；суть ；сокровенный смысл 四大

четыре элемента ；земля,вода,огонь,воздух 彌陀

Амитаба

觀音（即“觀世音”）

богиня Милосердия ；бодисатва 觀音菩薩

бодисатва Гуаньинь 彌勒

Будда Мартейя 韋馱

Веда

金剛

Бог-хранитель ；божество-хранитель 達(dá)摩

бодидхарма

閻羅

Ямараджа-владыка ада

閻王

властитель ада Яньван;владыка ада 閻王殿

дворец владыки ада

玄奘

Танский монах Сюаньцзан

鑒真

Дзиянчжэнь

經(jīng)

канон ；сутра

佛經(jīng)

буддийский канон;полное собрание буддийских канон

經(jīng)藏

сутра-питака

藏經(jīng)

буддийский канон ；полное собрание буддийских канонов

三藏經(jīng)

трипитака

釋部

сборник буддийских канонов ；сутры

釋門

буддизм

金剛經(jīng)

сутра бога-хранителя

法華經(jīng)

сутра дхарма

佛學(xué)

буддизм

三寶

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

法

учение ；правила

佛法

буддийское учение

佛教主義

правила буддизма

佛的法力

чудотворства Будды

真諦

истина

四諦

четыре истины буддизма

清規(guī)

заповедь

戒規(guī)

наставления

清規(guī)戒律

заповеди и обеты

禪（意為靜思）

созерцание

禪（泛指一切佛教事物）буддийский

禪定

Диана ；погружаться в созерцание

坐禪

погружаться в созерцание

參禪

созерцание(у буддистов)

禪機

откровение(у буддистов)

禪心

созерцание

禪悟

пробуждение ；постижение истины

入定

погрузиться в созерцание

菩提

Буди

菩提樹

фикус благочестивый

圓寂

паринирвана

入滅

погружаться в нирвану

解脫

спастись ；спасение души

自在 свобода разума

空

пустота

四大皆空

суета сует ；мирская суета

空門

монашество

遁入空門

принять монашество

法門

путь к буддизму

慈悲

милосердие

劫

мировой период(=4320 млн.лет)

三乘

три пути спасения

業(yè)

деяние

六欲

шесть плотских страстей

因緣

причина

緣

причинная связь

緣分

судьба

夙緣（宿緣）

заветное желание

結(jié)緣

связаться с кем

孽因

грех

因果報應(yīng)

карма ；возмездие

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

德行（善行）

добродетель ；добрый поступок

功德

доброе дело

陰功

тайное дело

善

добро

惡

зло

造孽

грех

報應(yīng)

возмездие

前世（前生）

предыдущая жизнь

今生

настояцая жизнь

來世

загробная жизнь

來世報應(yīng)說

возмездие ；воздаяние ；кара

大千世界

вселенная ；мир

極樂世界

рай ；эдем

西天

рай ；тот свет

凈土

рай

法眼

око Будды

慧眼

прозорливость ；острый глаз

超度

молебствие(панихида)по умершему

慈航

путь спасения

苦海

юдоль скорби

海苦無邊

безбрежное море мук

彼岸

тот свет ；нирвана

轉(zhuǎn)生

перерождение ；переселение душ

濁世

мир земной

凡塵

мирской ；земной

下凡

сойти с неба ；спуститься из рая на землю

下界

дольный мир

看破紅塵

постичь бренность жизни

黃泉

загробный(потусторонний)мир

陰間（陰曹地府）

царство теней

梵

брама

梵文

санскрит

寺院

монастырь

僧院

буддийский храм

梵剎

буддийский монастырь

古剎

древний монастырь

蘭若（佛寺）

буддийский монастырь

阿蘭若

скромное жилище

廟

храм ；кумирня

禪林

(буддийский)храм

庵（尼庵）

женский монастырь

大殿

главный зал(в храме)

禪堂

помещение в храме

禪房

жилище в храме

藏經(jīng)閣

хранилище буддийских канонов

神壇

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

僧師

буддийский монах

和尚

монах

沙門（桑門）

бонзы ；буддийский монахи

比丘（俗稱“和尚”）

бонза ；буддийский монах

比丘尼（俗稱“尼姑”）

буддистка-монахиня

沙彌

послушник

尼（尼姑）

монахиня

頭陀

бродячий монах

行腳僧

странствующий монах

托缽僧

дервиш

法師

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

取經(jīng)

паломничество за священными книгами

化緣

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

寶塔

пагода

浮屠

пагода

七級浮屠

семиярусная пагода

衣缽

наследие;регалии

袈裟

ряса

缽

миска ；чаша

戒刀

монаший нож

錫杖

монаший посох

念珠

четки

法器

музыкальные инструменты буддийского богослужения

蒲團(tuán)

круглая подстилка

法號

монашеское имя

坐化

смерть

打坐

сидеть,положив ногу на ногу

膜拜

класть поклоны

念經(jīng)

читать сутру

苦修

подвижничество

舍身

пожертвовать собой

顯靈

явление духа

現(xiàn)身說法

аоказать на личном примере

佛像光輪

нимб ；сияние;орело

南無

Намо

香

курительные свечи

燒香

возджигать курительные свечи

香火

фимиам

香爐

курильница

香客

паломник ；странник

朝山進(jìn)香

паломничать по монастырям

還顧

жертвоприношение по обету

清齋

поститься

齋期

великопостный

開齋

разговляться

齋飯

постная пица

齋戒

поститься

齋戒日

постный день

齋戒沐浴

пост и омовение

吃齋

есть постное

長齋

(пожизненный)пост

素

овощной

素食主義

вегетарианство

素食主義者

вегетарианец

世界佛教徒聯(lián)誼會

Всемирное содружество буддистов

第三篇：佛教詞匯

2010年8月23日

第63期

總第280期

雪野辦事處為民解憂受稱贊

近日，東明路街道辦事處登門送錦旗，感謝管網(wǎng)所雪野辦事處員工冒高溫頂烈日，為小區(qū)居民解決用水困難。事情發(fā)生在8月3日晨6時許，街道轄區(qū)尚博路799弄居民區(qū)一根地下水管突然破損，造成該小區(qū)34號至39號共3幢大樓、6個門洞、186戶居民家中完全斷水。當(dāng)天適逢39.6度高溫，面對居民因天熱酷暑又遇斷水困擾難題，街道辦事處向浦東威立雅公司緊急求援。雖然物業(yè)水管不屬于維修范圍，但雪野辦事處想群眾所想、急居民所急，不講任何條件，在第一時間派出了專業(yè)隊伍赴小區(qū)搶修。為盡快修復(fù)水管，還調(diào)用了大型設(shè)備來掘路。搶修隊員們在烈日的照射下?lián)]汗如雨地作業(yè)，其敬業(yè)精神令人感動，受到在場居民的紛紛贊揚。搶修過程中，為保障居民基本用水，送水車在現(xiàn)場一直服務(wù)到恢復(fù)通水，使送水車在關(guān)鍵時刻發(fā)揮了關(guān)鍵作用。特別要指出的是，搶修工作完成后，第二天凌晨該小區(qū)另一處水管也發(fā)生爆裂，雪野辦事處同樣火速前往掘路搶修，直至4日中午12時，恢復(fù)了居民正常用水。

（公共關(guān)系部

高德祿）

駐場保障組救人、“救水”兩不誤

8月13日下午，40℃的高溫成了近期最為炎熱的一天。駐場保障組不懼高溫，趕往C片區(qū)非洲聯(lián)合館查看空調(diào)機組內(nèi)裝水壓不穩(wěn)的情況。行駛至長清路時，邱海雷看到一位“小白菜”在沿途攔車，“麻煩你們把游客送到出入口，游客病了他要叫車回家。”志愿者說道。詢問情況后，邱海雷和莊文俊趕快將游客扶上了

車，其余兩人則步行趕往非洲聯(lián)合館。此時，游客雙手捂著腹部已經(jīng)疼得說不出話了，兩人顧不得多想，一路鳴笛將游客送到最近的醫(yī)療站，在和醫(yī)生做了簡單的交待后，又匆匆的趕往非洲聯(lián)合館和其他兩人匯合后處理用水問題。幫助非洲聯(lián)合館處理好用水問題后，一行四人放心不下那位游客，在返回駐場保障組的路上又趕到醫(yī)療站，醫(yī)生告訴他們，該名游客被診斷為急性盲腸炎，還伴有發(fā)燒癥狀，已經(jīng)被緊急送往園外醫(yī)院了，多虧了及時的救助，晚了可能有生命危險。在保障園區(qū)供水運營的同時，能夠力所能及地幫助身邊人，駐場保障組的成員都覺得非常值得。

（管網(wǎng)所

華瑛）

光榮榜

在世博運行保障“服務(wù)世博、奉獻(xiàn)世博”創(chuàng)先爭優(yōu)活動、立功競賽活動中，我公司捷報頻傳，涌現(xiàn)出可歌可頌的先進(jìn)事跡和先進(jìn)集體與個人：

1、管網(wǎng)所閥門二隊——榮獲上海市工人先鋒號稱號；

2、駐場保障組——榮獲得上海世博園區(qū)運行保障立功競賽“月度冠軍”、城投總公司世博運行保障單位世博先鋒號流動紅旗；

3、雪野辦事處——榮獲城投總公司世博運行保障單位“城投工人先鋒號”稱號。

4、管網(wǎng)所邱海雷——榮獲上海市世博先鋒一線行動“優(yōu)秀共產(chǎn)黨員”稱號；

5、管網(wǎng)所莊文俊——榮獲上海世博工作優(yōu)秀個人、城投世博服務(wù)明星稱號；

6、管網(wǎng)所何曄——榮獲上海世博園區(qū)運行保障立功競賽“月度冠軍”（個人）、城投世博服務(wù)明星稱號；

7、凌橋水廠楊勇——榮獲上海世博工作優(yōu)秀個人稱號；

8、客服中心唐亮——榮獲城投世博服務(wù)明星稱號；

9、客服中心李蓓玲——榮獲上海世博會設(shè)施和環(huán)境管理立功競賽保障明星稱號。（公共關(guān)系部

祝忠義管網(wǎng)所

華瑛）

第四篇：佛教中英文翻譯詞匯

佛教中英文口譯必備

佛教(Buddhism)

A Amitabha 阿彌陀佛 Anterior Tibet 前藏 一個大**，其廟叫祖卜寺(Tsurpu)Attisha 阿底峽 Avalokiteshvara 觀音

B Bhodisattva 菩薩 Bon(Black)本教(黑)Budda 佛 Dorje(多杰/藏文)C Chapel 佛堂 Circumanbulate 轉(zhuǎn)經(jīng)道(v.)Circumanbulation 轉(zhuǎn)經(jīng)道 Circumanbulator 轉(zhuǎn)經(jīng)道的人 Consort 明妃

D Dakini 空行母 Deity 明王 Dipamkara 燃燈佛；寶光佛 Disciplinarian 鐵棒喇嘛 Dorje 多杰(藏文:金剛)Dorje 金剛 Drakpa 和尚(藏文)Dratsang 扎倉(學(xué)校)Drepung 哲蚌寺 Drepung Monastry 哲蚌寺(拉薩三大寺之一)Drolma 卓瑪（藏文：度母）Drolma 度母（女菩薩）

E Emptiness 空 Enthronement 坐床 Esoteric Buddhism 密宗 Exotoric Buddhism 顯宗 F Form 色 Formless 無色

G Ganden Monastry 甘丹寺(拉薩三大寺之一)Ge－kor 鐵棒喇嘛薩三大 Great Perfection 大園滿 Green Tara 綠度母 Gulug(Yellow hat)格魯派 Guru 和沿(梵文)H Hayagriva 馬頭明主 Hinayana 小乘 Holy mountain 魂山 Hutukta **(蒙文)I Incarnated lama 轉(zhuǎn)世**

J Jampa 彌勒慈氏 Jokhang Temple 大昭寺

K Kaggu(White)噶舉 Kalachakra 時輪(金剛)Kangyur 甘珠爾(佛語)Karmapa 葛瑪巴 Khangtsen 康村(宿舍)Khatag 哈達(dá) Khenpo 堪布(主持)Kumbum 塔爾 Kunbum M.堪布寺(西寧)L Labrang Monastery.拉卜楞寺(甘南)Lama 喇嘛，指大和尚 Lek Trima 妙繪贊 Lineage 傳承 Lobsang 洛桑 Losang 洛桑

M Mahakala 大黑天(本教中神的名字)Mahayana 大乘 Main Assembly Hall 大經(jīng)堂 Maitreya 彌勒慈氏 Mandala 檀城 Mandala 曼陀螺 Manjushri 文殊(菩薩)Mantra 咒語 Master 上師(和尚)Material 色 Medicine Buddha 藥師佛 Monastry 寺院（比Temple大）Monk 和尚(小)Monlam 默然大法會 Monlam 傳昭大法會 Mudra 手印Nga 阿 N Ngari 阿里 Nirvan 涅盤 Nyingma 寧瑪 O Order 教派

P Padma 蓮花 Padmasambhava 蓮花生 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 布達(dá)拉宮 Prayer meeting festival 傳昭大法會 Prayer wheel 傳經(jīng)筒 R Ramoche Temple 小昭寺 Reincarnation 靈童 Rinpoche **(通用)S Sakya(Stripe hat)花派(薩迦)Sect 教派 Sera Monastry 色拉寺(拉薩三大寺之一)Shakyamuni 施加摩尼 Shantarakshita 寂護(hù) Shantarakshita 靜命 Sharipu 舍利子(骨灰)Sku－Vbumchen－mo 白居寺 Sontzen Gampo 松贊干布 Soul mountain 魂山 Soul yak 魂牛 Stupa 靈塔 Sutra Chanting Hall 大經(jīng)堂

T Tara 度母（女菩薩）Tashilhunpo Monastry 扎時倫布寺(日喀澤)Temple 寺廟 Tengyur 丹珠爾(論部)喀澤 Tibetan Buddhism 藏傳佛教 Tibetan Studies 藏學(xué) Tibetan Tripitaka 大藏經(jīng) Tibetology 藏學(xué) 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 樂空雙運 V Vajrayana 密宗 Vajra 金剛 W White Tara 白度母

Y Yamataka 阿曼德迦;大威 Yamataka 怖畏金剛 Yidam 本尊 Z Zhang zhung 象雄 2 佛教專用語（附解釋）

覺悟 to get enlightenment 三大語系佛教 Three languages of Buddhism: 漢語系佛教Chinese Language Buddhism 藏語系佛教Tibetan Language Buddhism 巴利語系佛教 Pali Language Buddhism 大乘佛教Mahayana Buddhism 上座部佛教Theravada Buddhism 金剛乘/密宗Vajrayana Buddhism(Lamaism)中國佛教Chinese Buddhism 佛經(jīng)Sutra 經(jīng)、律、論 Sutras, Vinaya, Sastra 大藏經(jīng)Tripitaka Sutra 三寶（佛、法、僧）Triratna(Buddha, Dharma, Sangha)“三寶”加被 May “Triratna” bless 法師 Master/Venerable 長老 Thero/Venerable 大長老Mahathero/ Most Venerable 方丈/主持Abbot

佛教宗派Buddhist School 佛教儀式：Buddhist Ceremony/Buddhist Service for 和平祈禱法會 Buddhist Praying Ceremony for World Peace 禮佛pay respect for Buddha 頌經(jīng)Sutra Chanting 香爐 Incense burner 上香To offer incense to Buddha 因果Cause and effect 成道/成佛To obtain the Buddha-hood 覺悟 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）諸惡莫做，眾善奉行，自凈其意，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 普渡終生to save all living beings from sufferings

四諦Four noble truths 八正道 Eight noble paths

善哉Sadhu(good or excellent)佛教寺院 Monastery/Buddhist Temple 山門The Front Gate 大雄寶殿 The Main Shrine Hall 圓通殿 The Hall of Universal Understanding 祖師殿 The Hall of Patriarch 觀音殿 The Hall of Avalokitesvara Buddhisatva 羅漢堂 The Hall of Arhan 藏經(jīng)閣 The Tripitaka Sutra Pavilion 齋堂 Monastic Dinning Hall 四大天王 Four deva-kings, the protectors of Buddhism 客堂Monastic Reception 韋馱Vitasoka/Vigatasoka, the protector of Buddhism 佛像 Buddha statue 四大名山Four holy mountains of Chinese Buddhism 彌勒佛Maitreya Buddha 五臺山 Wutai Mountain is the Holy Place of Manjusri Buddhisattva 峨嵋山 Ermei Mountain is the Holy Place of Mahasthama Buddhisattva 九華山 Jiuhua Mountain is the holy place of Ksitigarbha Buddhisattva 普陀山 Putuo Mountain is the holy place of Avalokitesvara Buddhisattva 釋迦牟尼佛Shakyamuni Buddha 迦葉佛Kasyapa Buddha 藥師佛 Bhaisajya Buddha/medicine Buddha 阿彌陀佛 Amitaba Buddha 三世佛 Buddhas of Three Periods: Kasyapa Buddha of the past Shakyamuni Buddha of the present Maitrya Buddha of the future 觀世音菩薩 Avalokitesvara Buddhisattva 毗廬舍那佛

Vairocana Buddha 菩賢菩薩 Samandhabatra Buddhisattva 菩薩

Buddhisattva 大勢智菩薩Mahasthamaprapta Buddhisattva 文殊菩薩

Manjusri Buddisattva

地藏菩薩 ksitigahba Buddhisattva 善財童子Sudhana 羅漢 Arhan 西方三圣：阿彌陀佛、觀音菩薩、大勢至菩薩

Amitaba Buddha Avalokitesvara Buddhisattva Mahasthamaprapta Buddhisattva 達(dá)摩Budhidharma 攝摩騰Kasyapa Matanga 竺法蘭 Gobharana/Dharmaraksa 佛學(xué)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 監(jiān)院/當(dāng)家 Monastic Manger 侍者 Assistant 中國佛教協(xié)會 The Buddhist Association of China 中國佛學(xué)院The Buddhist Academy of China 會長President 副會長 Vice President 秘書長 Secretary General 副秘書長Deputy Secretary General 任持自性、軌生物解 retaining its own nature,such that it can be recognized 正覺 enlightenment 等覺 / 遍覺 erfect enlightenment

圓覺或無上覺 supreme or paramount enlingtenment 我空 Emptiness 緣起 dependent origination 八正道 the Noble Eightfold Path 十二因緣 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、精進(jìn)、禪定及智慧波羅蜜)、萬行，并救度一切眾生脫離輪回苦海的愿心。

輪回 Samsara(藏文kor wa)：依因緣而存在的存在形式。眾生因為貪、瞋、癡(三毒或煩惱障)而流轉(zhuǎn)于輪回，并承受輪回之苦。

僧、僧伽 Sangha(藏文 gendun)：法道上的伴侶。或泛指法道上的一切行者，或特指已開悟的圣僧。六波羅蜜(Six)： 布施、持戒、忍辱、精進(jìn)、禪定及智慧

輪回六道 Six realms of Samsara(藏文rikdruk)：由于不同的煩惱或心識染污特質(zhì)而受生于輪回的六種形態(tài)：天道:天人或天道眾生具有強烈的傲慢心，必須歷經(jīng)變易之苦：阿修羅道:具有強烈的嫉妒、猜疑心，必須歷經(jīng)斗爭之苦;人道:是六道中最幸運的，因為人道眾生具有達(dá)到證悟的最佳機會，雖然他們有生、老、病、死之苦：畜生道:由于強烈的愚癡而受生，有深切的暗啞之苦：餓鬼道:由于強烈的慳吝而受生，有極端的饑渴之苦：地獄道:由于強烈的填瞋歸鬼恚心而受生，具有極端的冷熱之苦。

聲聞 Sravaka(藏文nyen th)：指親聞佛說法的弟子，或泛指修習(xí)四圣義諦而證悟成道，已經(jīng)完全了知無我的小乘修行者（阿羅漢）。

十圓滿 Ten Assets or Endowments(梵文dasasam pada，藏文jor wa chu)：益于修持佛法的十種因素：生于人道、生于佛法盛傳之地、具有健全的心智、無極大惡業(yè)、對佛法有信心、值佛出世、值佛傳法、值法傳世、有修行者與修行的自由及具善知識之慈悲教導(dǎo)。三寶 Three Jewels(藏文kon chok sum)：佛寶、法寶及僧寶。

赤松德贊 Thrisong Deutsen(790~858A.D.)：西藏國王，邀請偉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廟「桑耶林」（Samye Ling）。

三藏 Tri pitaka：佛教的法教通常分為三藏，經(jīng)藏、律藏及論藏。經(jīng)藏，佛陀所說的經(jīng)文；律藏，佛陀所制定的戒律；論藏，佛弟子所造的論述，主體是現(xiàn)象的分析，是法教的闡釋或論述傳統(tǒng)。龍樹 Nagauna 化身 Nirmanakaya 又稱為「應(yīng)化身」，示現(xiàn)于世間，如釋迦牟尼佛于此世間之化現(xiàn)。

涅燊 Nirvana（藏文nya ngen lay day pa）：完全證悟時所達(dá)到的境界。在文字用法上和輪回形成對比。蓮花生大士 Padmasambhva(藏文Guru Rinpoche)：于第九世紀(jì)應(yīng)邀至西藏，降服邢穢及魔障，并建立寧瑪派傳承，為藏傳佛教之祖師。

波羅蜜多 Paramita（藏文pha rol tu phyin pa）：能超越輪回的具德行為。大乘道所修持的種波羅蜜是：布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進(jìn)波羅蜜、禪定波羅蜜、智慧波羅蜜。頗哇 Phowa（藏文）：一種高深的密續(xù)法門，是關(guān)于在死亡時將意識投射到善道的法門。

般若 Prajna（藏文she rab）：在梵文的意思是「圓滿的知識」，也可以表示智慧、理解或辨識能力。通常它是表示從比較高超的角度（例如，非二元）來看事情的智慧。

世俗諦 Relative truth（藏文kun dzop）：和勝義諦（或譯為圣諦、真諦）合稱為二諦。世俗諦是尚末開悟的世俗人對世界的看法，亦即他們基于錯誤的自我信念而做的投射。

儀軌 Sadhana（藏文drup tap）：密續(xù)修法的法本，詳細(xì)地敘述如何觀修本尊的壇城及禪定。三摩地 Samadhi（藏文ting nge dzin）：又稱為專一禪定，是禪修的最高形式。

止 Samatha or tranquility meditation（藏文Shi nye）：基本的禪修方法。修「止」的時候，行者通常盤腿而生，專注于呼吸并觀察心的活動。

報身Samb Hogakaya 又稱為「法樂身」，示現(xiàn)給菩薩。

輪回 Samsara(藏文kor wa)：依因緣而存在的存在形式，和涅樂相反。眾生因為貪、瞋、癡(三毒或煩惱障)而流轉(zhuǎn)于輪回，并承受輪回之苦。

僧或僧伽 Sangha（藏文gen dun）：修行道上的伴侶。僧眾可能是法道上的一切修行者，或是已開悟的出家眾。

經(jīng)典 Satra（藏文do）：記錄佛陀親口所說的法，所集成小乘及大乘典籍，有別于金剛乘的密續(xù)（tantra）法教及闡釋佛陀之語的論注（Sastras）。

經(jīng)乘 Satrayana：經(jīng)乘的證悟方法包括小乘及大乘。

悉達(dá) 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。

輪回六道 Six Realms of Samsara(藏文rikdruk)：由于不同的煩惱或心識染污特質(zhì)而受生于輪回的六種形態(tài)： 天道，天人或天道眾生具有強烈的傲慢心，必須歷經(jīng)變易之苦 阿修羅道，具有強烈的嫉妒、猜疑心，必須歷經(jīng)斗爭之苦;人道，是六道中最幸運的，因為人道眾生具有達(dá)到證悟的最佳機會，雖然他們有生、老、病、死之苦 畜生道，由于強烈的愚癡而受生，有深切的暗啞之苦： 餓鬼道，由于強烈的慳吝而受生，有極端的饑渴之苦： 地獄道，由于強烈的填瞋歸鬼恚心而受生，具有極端的冷熱之苦。蘊 Skandha（藏文pang pa）：蘊的字義為「積集」。色蘊、受蘊、想蘊、行蘊及識蘊等五蘊，是將物體的存在轉(zhuǎn)化為知覺的五種基本功能。

聲聞 Sravaka(藏文nyen th)：指親聞佛說法的弟子，或泛指修習(xí)四圣義諦而證悟成道，已經(jīng)完全了知無我的小乘修行者（阿羅漢）。

氣脈 Subtle Channels（藏文tsa）：氣脈指的是有氣的能量或「風(fēng)」，《梵文「波若那」（Prana），藏文即「隆（Lung）」》，循環(huán)于其中的微細(xì)管道，而不是解剖學(xué)上的脈。

空性 Sunyata（藏文tong pa nyi）：佛陀在二轉(zhuǎn)法輪時開示外在現(xiàn)象、「我」或「自我」的觀念沒有真實的存在性，因此萬法都是空性的。

密續(xù) Tantra（藏文gyu）：金剛乘法教及其典籍。

十圓滿 Ten Assets or Endowments(梵文dasasam pada，藏文jor wa chu)：益于修持佛法的十種因素：生于人道、生于佛法盛傳之地、具有健全的心智、無極大惡業(yè)、對佛法有信心、值佛出世、值佛傳法、值法傳世、有修行者與修行的自由及具善知識之慈悲教導(dǎo)。三寶 Three Jewels(藏文kon chok sum)：佛寶、法寶及僧寶。

赤松德贊 Thrisong Deutsen(790~858A．D．)：西藏國王，邀請偉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廟「桑耶林」（Samye Ling）。

佛陀所制定的戒律；論藏，佛弟子所造的論述，主體是現(xiàn)象的分析，是法教的闡釋或論述傳統(tǒng)。不變的“我” 恒常的我 the self-same manner 此有故彼有，此無故彼無 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.明緣起，即明佛法 One who discerns dependent origination discerns the Dhamma 一切眾生，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 中國的佛教 Buddhism in China 佛教是中國最重要的宗教。通常認(rèn)為佛教是公元67年漢朝時期從新疆傳到中原的。在其發(fā)展過程中，對傳統(tǒng)的中國文化和思想有著深遠(yuǎn)影響并成為當(dāng)時中國最重要的宗教之一。佛教在中國的發(fā)展大體上可以分為以下幾個時期。

第一時期是漢朝，佛教剛傳到中國。在這個時期，傳譯了很多佛教經(jīng)文，白馬寺也是在這個時期建立的，標(biāo)志著佛教教義在中國的第一次傳播。第二時期是在晉朝（265—420），南北朝（386—589）時期，翻譯、撰寫了更多的佛教經(jīng)文.從南北朝開始，中國佛教進(jìn)入繁盛時期。第三時期是隋朝（581—618）和唐朝（618—907）佛教在中國迎來了鼎盛時期并取得前所未有的發(fā)展。隋朝帝王信奉佛教，唐朝帝王雖然信奉道教，但對佛教采取了保護(hù)包容的政策。因此，在這個時期，道教在中國取得了空前的發(fā)展。然而，在封建社會末期，由于社會動蕩，中國佛教發(fā)展得佷緩慢。中華人民共和國成立以后, 實施宗教信仰自由的政策，中國佛教進(jìn)入新的發(fā)展時期。現(xiàn)在，佛教在中國取得了巨大的發(fā)展，國際上的學(xué)術(shù)交流也擴大了。

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

由于傳入的時間、途徑、地區(qū)和民族文化、社會歷史背影的不同，中國佛教形成三大系，即漢傳佛教（漢語系）、藏傳佛教（藏語系）和云南地區(qū)佛教（巴利語系）。

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 漢傳佛教Han Buddhism 傳入中國漢族地區(qū)的佛教，經(jīng)過長期的經(jīng)典傳譯、講習(xí)、融化，與中國傳統(tǒng)文化結(jié)合，從而形成具有民族特點的各種學(xué)派和宗派；并外傳朝鮮、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.佛教傳入中國漢地年代，學(xué)術(shù)界尚無定論。古代漢文史籍中，有秦始皇時沙門室利防等18人到中國的記載。據(jù)《善見律毗婆沙》記述，在阿育王時代，曾派大德摩訶勒棄多至臾那世界（原注：漢地）；派末世摩至雪山邊國。西藏多羅那他《印度佛教史》稱達(dá)摩阿育王時，高僧善見至大支那弘法。南璺佛教史書則稱派末世摩至支那。以上這些布教活動因無譯述遺跡傳世，無法證實。

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 “l(fā)aw 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.漢建元二年至元朔三年（公元前139～前～126），張騫出使西域期間，曾在大夏見到從鳊販運去的蜀布、邛竹杖，說明當(dāng)時中印之間已有民間往來，可能佛教也隨之傳入漢地。漢武帝還開辟了海上航道與印度東

海岸的黃支等地建立聯(lián)系。近年考古發(fā)現(xiàn)，東漢時的四川彭山墓葬中已有佛像，江蘇連云港孔望山佛教摩崖刻像初步證實也屬于東漢時期。東漢明帝于永平八年（65）賜楚王英詔言其“尚浮屠之仁祠，潔齋三月，與神為誓”，可見當(dāng)時已有佛教傳入。經(jīng)典的傳入，據(jù)傳始于漢元壽元年（公元前2年）大月氏王使伊存口授博士弟子景盧以浮屠經(jīng)（佛典），但究為何經(jīng)，已失傳無聞。歷來均以永平年間（公元58～75）遣使西域取回《四十二章經(jīng)》為佛法傳入中國之始。此說是否為歷史事實，近代頗有爭議。因當(dāng)時西域發(fā)生戰(zhàn)亂，交通斷絕，至永平十六年才開放。因此，只能推定大概在公歷紀(jì)元前后，佛教開始傳入漢族地區(qū)。傳播的地區(qū)以長安、洛陽為中心，波及彭城（徐州）等地。當(dāng)時人們認(rèn)為佛教同道教一樣是一種神仙方術(shù)，故桓帝將黃帝、老子和佛陀同祀，“誦黃老之微言，尚浮屠之仁祠”，把沙門視同方士。佛教在皇室成員和貴族中受到尊崇。

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 “四十二章經(jīng)” 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.晉朝時期，佛教在平民中廣受歡迎。在公元401年，鳩摩羅什從月門關(guān)附近的西域地區(qū)來到長安，和3000名學(xué)士一起翻譯了74 佛經(jīng)。很顯然，這是佛教在中國的傳播史上的重大事件。在這個時期，另一個新的類，學(xué)者型官僚。他們匯集了既定的，流行的形而上學(xué)和佛教教義。在中國北方有不少，而在南方許多文人官僚們被譽為佛教精通者。王室家庭授予佛教僧侶和尼姑相當(dāng)大的權(quán)限。到1768年寺廟如雨后春筍般出現(xiàn)，并增加許多僧尼。

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，佛教繼續(xù)蓬勃發(fā)展。現(xiàn)在著名的龍門石窟，云岡石窟建造于此期間。最重要的事件是時達(dá)摩來到中國。他到廣州，然后又到南京在那里他與梁武帝進(jìn)行討論。他們沒有達(dá)成一致，所以帶著問題的達(dá)摩來到少林寺。

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.隋唐期間，佛教在中國的發(fā)展達(dá)到了頂峰。唐代皇帝自稱他們是老子—道教創(chuàng)始人的后代和參拜者，但在實踐中他們認(rèn)識到佛教的重要性。成立了一個翻譯機構(gòu)，在長安（今西安）首都城市，大雁塔佛經(jīng)。玄奘是此時最知名的和尚，他的旅程是印度，為明代小說西游記（也被稱為孫悟空）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），是佛教禪宗六祖，不應(yīng)被忽略。他著名的詩句，“菩提本無樹，明鏡亦非臺，本來無一物，何處惹塵埃。”這句話被翻譯為：“完美的智慧之樹本來沒有樹，也沒有光明的一面鏡子，任何信佛者永遠(yuǎn)是清凈的，哪里沾染灰塵？”這些已成為流行的詩句，幫人們進(jìn)入心靈的禪想。在公元730年，慧能的弟子贏了與其他教派的辯論。此后，禪宗被介紹給韓國。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，繪畫，音樂和文學(xué)產(chǎn)生重大影響。不過，在845由于社會和經(jīng)濟(jì)原因，佛教是禁止的。4600座廟宇被拆除，500僧侶和尼姑被迫放棄他們的宗教。佛教與儒學(xué)的結(jié)合導(dǎo)致了宋代唯心主義哲學(xué)和明時期儒家學(xué)派的形成。這種傳統(tǒng)繼承了清代與漢傳佛教禪宗成為代名詞。

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 南傳佛教 Southern Buddhism 西雙版納傣族自治州，云南省信奉南傳佛教。據(jù)記載，7世紀(jì)中葉，巴利語系佛教通過緬甸傳入云南，但只持續(xù)了四個世紀(jì)。沒有廟宇的建造和口頭上的佛經(jīng)被流傳下來。南傳佛教僧人在11世紀(jì)的戰(zhàn)爭逃去。

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年書面傣語的創(chuàng)建和貝葉經(jīng)出現(xiàn)了。在明代，緬甸公主被送往云南，嫁給了一個傣族地區(qū)統(tǒng)治者。大量的佛教寺廟建于景洪。這些都有助于普及老百姓南傳佛教。憑借其宗教和政治相結(jié)合，南傳佛教，吸收本地的文化，具有靈活的教義。和尚可以吃肉，可以還俗。婦女不出家。

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.一般來說，佛教是傣族人民之間的單一的宗教，并比他們的日常生活，像雕塑，繪畫，民間傳說文化的綜合影響還大。年輕的男孩必須去寺廟和學(xué)習(xí)知識，直到他們長大成人。有些則是在寺廟做人，而從未還俗。從某種意義上說，僧侶承擔(dān)傳授民族文化的作用。

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 藏傳佛教Tibetan Buddhism

藏傳佛教，也叫'喇嘛教'，開始于7世紀(jì)中葉。當(dāng)時，國王松贊干布與尼泊爾公主Chizun和文成公主結(jié)婚了。受這兩個佛教的公主，他皈依佛教，建大昭寺和小昭寺寺（小趙硅）。在8世紀(jì)中葉，佛教經(jīng)印度傳入西藏。藏傳佛教完全形成于10世紀(jì)末。進(jìn)化后在西藏，藏傳佛教與政治獨特結(jié)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，藏傳佛教可分為四個教派：寧瑪派，噶舉派，格魯派，薩迦。Major Sects of Tibetan Buddhism Present Tibetan Buddhism can be divided into four sects: Nyingmapa, Kagyupa, Gelugpa, and Sakyapa.寧瑪在藏語中思是'老'。寧瑪派是藏傳佛教中最古老的教派。它也被稱為'紅教'，因為在這個教派僧人和尚總是穿紅色的帽子。噶舉派創(chuàng)造于11世紀(jì)中葉，它是藏傳佛教中有名的分支機構(gòu)。它被稱為“白教”是由于這個教派僧侶穿白色長袍，他們的寺廟都被漆成白色。在14世紀(jì)，宗喀巴創(chuàng)建的格魯派鼓勵僧侶過著簡樸的生活和無私的精神。這個教派僧人戴黃色帽子，所以被稱為“黃教”。在西藏，薩迦意思是“豐富多彩”。薩迦教派的寺院都被漆成紅色，白色和黑色的條紋，象征著文殊菩薩，觀音和金剛，因此它被稱為“豐富多彩的節(jié)”。

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”.有許多藏傳佛教寺院在中國，這是值得一游，體驗地道的藏傳佛教文化。著名的藏傳佛教寺院包括：哲蚌寺，甘丹寺，拉卜楞寺寺，薩迦寺，色拉寺，扎什倫布寺和塔爾寺。

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 佛教對中國人生活的影響力

Influence of Buddhism over the Life of Chinese

在其悠久的歷史，佛教對中華文明留下了不可磨滅的影響。許多單詞和短語，起源于佛教。就以一口語短語,” 臨時抱佛腳”的意思是”最后一分鐘作出的努力”。這在一定意義上揭示了中國對信仰的功利性態(tài)度。許多人磕頭、在寺廟燒香是因為他們遇到了困難。佛教和禪宗文學(xué)的痕跡是顯而易見的。不少像唐時期著名詩人白居易的居士，但這并不妨礙他們一定程度上的自我放縱。正如今天的白領(lǐng)階層去酒吧，唐朝學(xué)者去餐廳喝酒，調(diào)情。在今天的中國，佛教寺廟，佛教石窟及石窟和佛教圣山，特別是在國家或省級歷史文化名城列出的，已成為旅游熱點。

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佛教核心觀點

Core Beliefs In Buddhism

1．佛教創(chuàng)立于約公元前6—5世紀(jì)的印度。

Buddhism was founded in India around the 6th to 5th century B．C． 2．據(jù)說佛教創(chuàng)始人為釋迦牟尼。

It is said that the founder of Buddhism was Sakyamuni． 3．大約在2世紀(jì)，大乘佛教傳人漢人居住的中原地區(qū)。

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

4．“三寶”即“佛”、“法”、“僧”。

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

5．佛教在中國一直與儒學(xué)、道教共存。

Buddhism has always co-existed with Confucianism and Daoism． 6．佛像和菩薩雕塑供奉在寺院里，讓人們拜祭。

Buddhism has and Bodhisattva statues have been placed for worship in monasteries． 7．直到現(xiàn)在，小乘佛教仍然流行于傣族地區(qū)。

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

8．傳統(tǒng)之間相互共存促進(jìn)了有中國特色的宗教的形成。

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

9．同一個寺院里除釋迦牟尼以外，還供奉了許多其他佛像和菩薩雕塑。

In addition to Sakyamuni, many other Buddhism has and Boddhisattvas statues have been placed in the same monasteries 10．佛教在中國傳播時，僧人把“道場”中國化，為不同的菩薩安排了不同的“道場”。

As Buddhism spread throughout China，Buddhist monks added Chinese characteristics to the Daochang and accordingly placed different Buddhas in the different Daochang in China． 11．四個主要宗派為天臺宗、華嚴(yán)宗、凈土宗和禪宗，這四個宗派都形成于公元581年到755年之間。這些宗派在中國和日本有相當(dāng)大的影響。

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”為“正見”、“正思維”、“正語”、“正業(yè)”、“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”的佛法修行人渴望實現(xiàn)“涅磐”。“涅槧”超越了死亡和諸種煩惱，脫離了生死的輪回，進(jìn)人到安靜、自在、無為的快樂境界中。

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．釋迦牟尼是一位王子。他年輕時，痛感人世間遭受的貧窮、苦難、疾病、死亡。29歲時他毅然舍棄物欲世界，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．傳說，釋迦牟尼來到一棵菩提樹下，靜坐苦思，后來覺悟成佛。

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．“四諦”即苦、集、滅、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．大乘佛教認(rèn)為，每個人與一切眾生都有著同體的聯(lián)系，佛祖不會入涅檗而拋棄眾生，相反，他會繼續(xù)普度眾生。

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．小乘佛教認(rèn)為，涅桀之路是個人的追求。凡要證得涅槧者，必須自己走自己的路。

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．天臺宗為中國佛教最早的宗派，創(chuàng)始人為中國隋代的智顫。他以《妙法蓮華經(jīng)》為基本依據(jù)，將其他佛教經(jīng)典分為“五時八教”，提倡禪定和佛教義理雙修。

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．華嚴(yán)宗出現(xiàn)于公元7世紀(jì)，創(chuàng)始人為唐朝的法藏。此宗在公元7世紀(jì)后期傳入朝鮮，公元725年到740年之間傳人日本。

Huayan Sect was established in the 7th century by a Chinese monk，F(xiàn)a Zang，of the Tang Dynasty．This sect reached Korea in the late 7th century，and Japan between 725 and 740． 21．禪宗是佛教的一個宗派。梵文“dhyana”的漢語音譯為“禪那”，意思是“靜慮”。相傳印度的菩提達(dá)摩創(chuàng)建了此宗禪法，中國人稱他為“達(dá)摩”。此宗重視禪定，認(rèn)為人人心里都有佛性。

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．凈土宗以描述西方凈土的印度佛教經(jīng)典為基礎(chǔ)，凡是一心專念阿彌陀佛的修行者和認(rèn)為傳統(tǒng)佛教的清規(guī)戒律太繁瑣的居士，都可以專修此法。

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。藏傳佛教俗稱“喇嘛教”。在公元7世紀(jì)吐蕃國王松贊干布統(tǒng)治時期，佛教傳人西藏。公元14世紀(jì)末，藏傳佛教有了不同的宗派，其中包括紅教、白教和黃教。

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，佛教傳播到中國。傳播者為兩個印度僧人，他們受漢明帝邀請，來中國建立寺廟。剛開始，由于主流傳統(tǒng)文化的原因，佛教在中國并沒有什么影響。

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，佛教術(shù)語、思想，以及佛教的藝術(shù)形式必須中國本土化。初期的一種辦法是用道家術(shù)語，其優(yōu)點是讓人聽起來熟悉。

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．普賢的坐騎是白象，“普賢”之意即為德行無邊無量。普賢是釋迦牟尼的肋侍之一，有些寺廟把釋迦牟尼、文殊、普賢同祀于大雄寶殿。

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．阿彌陀佛又名接引佛，他隨釋迦牟尼得道成佛。接引佛為西方極樂世界的教主，能接引眾生，往生西方凈土。

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．a(chǎn)nd his work is to usher sentient beings into the paradise when they pass away． 28．彌勒佛通常供在寺廟的第一重殿。佛教傳人中國后，彌勒佛迅速“中國化”，在民間廣受崇拜。

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．觀音有三十三種化身，如千手相、十一面相、四十八臂相。觀音有大慈大悲、救苦救難菩薩之號，他的法力廣大，因中國古典文學(xué)名著《西游記》而家喻戶曉。

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．根據(jù)佛教經(jīng)典，文殊菩薩是轉(zhuǎn)輪圣王的第三太子。相傳佛教傳人中國后，他在五臺山顯相。文殊手持寶劍，表示法力廣大、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．根據(jù)佛教經(jīng)典，地藏受釋迦牟尼的委托，立下宏愿，在佛祖寂滅后、彌勒佛未降生前，盡度六道眾生，拯救諸苦。皆如愿，遂成佛，稱其為地藏。

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．

32．四大天王被稱為“四大金剛”，源于印度佛教傳說。這四大金剛能夠驅(qū)逐邪魔，護(hù)持眾佛祖，保天下風(fēng)凋雨順，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．根據(jù)佛教經(jīng)典，十六羅漢是釋迦牟尼的弟子。受佛祖囑托，他們不入涅槃，長住人間，受世人供養(yǎng)而為眾生造福。

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．

34．十六羅漢的傳說受到了漢族佛教徒對于羅漢的崇敬，他們將羅漢的人數(shù)和法力“擴大化”，于是有了“五百羅漢”之說。

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．

35.四圣諦，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....四個基本觀點（四圣諦）THE FOUR NOBLE TRUTHS 第一：任何人都會有不滿意和苦難，能正確應(yīng)對就是圣賢。

The First Noble Truth Unsatisfactoriness and suffering exist and are universally experienced.第二:無理的欲望和依賴是不滿意和受苦的原因。The Second Noble Truth Desire and attachment are the causes of unsatisfactoriness and suffering.第三：有辦法消除不滿意和受苦。The Third Noble Truth There is an end to unsatisfactoriness and suffering.第四：堅持如下八個規(guī)則就能消除不滿意和受苦。The Fourth Noble Truth The end can be attained by journeying on the Noble Eightfold Path.46.八正道(八個規(guī)則)NOBLE EIGHTFOLD PATH 1).堅持正確的觀點理念。

不要歪曲妄想事理和規(guī)律。如衣服為御寒，整潔即可，非有它能；性交為生育，非有它獲。富貴來自勤勞無害敬人，非爭搶、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).堅持正當(dāng)?shù)穆殬I(yè)。

不以非法傷害它人或生命而謀生，要從事養(yǎng)護(hù)和服務(wù)于他人的工作。如，不加入黑社會等犯罪組織，不聚眾賭博，不參加賣淫、賣毒品行業(yè)，不非法漁獵等等。

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).堅持正確的努力。

在努力達(dá)到為善斷惡的目標(biāo)過程中，適度正常而為。相信不可能在短時間內(nèi)就會取得很大成績。如：在斷惡時，會有反復(fù)；在行善時，會有懷疑，都屬正常。不必氣餒，不斷努力，總會成功。

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).堅持內(nèi)省檢討。

每日內(nèi)省，要保持自己的感受、情緒、想法、話語、做事等宜善他人而不損害他人。這樣才能獲得好生活。因為宜善生福、損害得禍、自己的思想觀點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).堅持不斷學(xué)習(xí)思考圣賢文、勸善書、心理學(xué)、哲學(xué)等，不斷提高敬順無害勤勞有益的能力，努力做到純善無惡。

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（五種對自己的大害）

五戒是佛教信徒的基本道德準(zhǔn)則。五戒是自愿執(zhí)行的，而不是來自神的誡命。

從本質(zhì)上講，這些戒律能促進(jìn)與人和諧，減少自己與他人之間的痛苦災(zāi)難沖突等。最基礎(chǔ)性的道德原則就是：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).我保證不生氣、不傷害人。I undertake the precept to refrain from destroying living creatures.2).我保證不沾他人便宜，更不會偷盜。I undertake the precept to refrain from taking that which is not given.3).我保證不亂淫、不過淫。I undertake the precept to refrain from sexual misconduct.4).我保證不自贊，不毀他、不胡說、不告狀。I undertake the precept to refrain from incorrect speech.5).我保證不沾毒品，不沾醉酒、不沾迷信歪理邪說。I undertake the precept to refrain from intoxicatants.48.因果報應(yīng)Karma 因果報應(yīng)是說有因必有果，也就是說，我們的一切行為都有結(jié)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義而是實踐和了悟真相。

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

慈悲心的特質(zhì)包括的愿與別人分享、隨時愿意給人安樂、有同情心、關(guān)心別人以及照顧別人。Compassion includes qualities of sharing, readiness to give comfort, sympathy, concern, and caring.5 佛教經(jīng)文典籍漢英對照 5.1 《心經(jīng)》

《般若波羅蜜多心經(jīng)》

The Heart of Prajna Paramita Sutra 觀自在菩薩行甚深般若波羅蜜多時，照見五蘊皆空，度一切苦厄。舍利子，色不異空，空不異色，色即是空，空即是色。受想行識，亦復(fù)如是。舍利子，是諸法空相，不生不滅、不垢不凈、不增不減。是故空中無色，無受想行識；無眼耳鼻舌身意，無色聲香味觸法，無眼界乃至無意識界；無無明、亦無無明盡，乃至無老死，亦無老死盡；無苦集滅道，無智亦無得，以無所得故，菩提薩埵，依般若波羅蜜多故，心無掛礙。無掛礙故無有恐怖。遠(yuǎn)離顛倒夢想，究竟涅槃。三世諸佛，依般若波羅蜜多故，得阿耨多羅三藐三菩提，故知般若波羅蜜多，是大神咒，是大明咒，是無上咒，是無等等咒，能除一切苦，真實不虛，故說咒曰：揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶。

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 《盂蘭盆經(jīng)》

佛說《盂蘭盆經(jīng)》

The Buddha Speaks: The Ullambana Sutra

聞如是。一時佛在舍衛(wèi)國祇樹給孤獨園。

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

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，觀視世間，見其亡母生餓鬼中，不見飲食，皮骨連立。目連悲哀，即以缽盛飯，往餉其母。母得缽飯，便以左手障缽，右手摶食。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.目連大叫，悲號涕泣，馳還白佛，具陳如此。

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

set forth all of this.佛言：汝母罪根深結(jié)，非汝一人力所奈何。汝雖孝順，聲動天地。天神、地祇、邪魔、外道道士、四天王神，亦不能奈何。當(dāng)須十方眾僧威神之力，乃得解脫。

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.吾今當(dāng)說救濟(jì)之法，令一切難，皆離憂苦。

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.佛告目連：十方眾僧，七月十五日，僧自恣時。當(dāng)為七世父母，及現(xiàn)在父母，厄難中者，具飯百味五果、汲灌盆器、香油錠燭、床敷臥具，盡世甘美以著盆中，供養(yǎng)十方大德眾僧。當(dāng)此之日，一切圣眾，或在山間禪定；或得四道果；或在樹下經(jīng)行；或六通自在，教化聲聞、緣覺；或十地菩薩大人，權(quán)現(xiàn)比丘。在大眾中，皆同一心，受缽和羅飯。具清凈戒，圣眾之道，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

其有供養(yǎng)此等自恣僧者，現(xiàn)世父母、六親眷屬，得出三途之苦，應(yīng)時解脫，衣食自然。若父母現(xiàn)在者，福樂百年。若七世父母生天，自在化生，入天華光。

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.時目連比丘，及大菩薩眾，皆大歡喜。目連悲啼泣聲，釋然除滅。時目連母，即于是日，得脫一劫餓鬼之苦。

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.目連復(fù)白佛言：弟子所生母，得蒙三寶功德之力、眾僧威神之力故。

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.若未來世，一切佛弟子，亦應(yīng)奉盂蘭盆，救度現(xiàn)在父母，乃至七世父母，可為爾否？

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：大善快問！我正欲說，汝今復(fù)問。

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、國王太子、大臣宰相、三公百官、萬民庶人，行慈孝者，皆應(yīng)先為所生現(xiàn)在父母、過去七世父母，于七月十五日佛歡喜日、僧自恣日，以百味飯食，安盂蘭盆中，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.愿使現(xiàn)在父母，壽命百年無病，無一切苦惱之患。乃至七世父母，離餓鬼苦，生人天中，福樂無極。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.是佛弟子修孝順者，應(yīng)念念中，常憶父母，乃至七世父母。年年七月十五日，常以孝慈，憶所生父母，為作盂蘭盆，施佛及僧，以報父母長養(yǎng)慈愛之恩。若一切佛弟子，應(yīng)當(dāng)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.“

時目連比丘，四輩弟子，歡喜奉行。

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

佛說八大人覺經(jīng)

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.為佛弟子，常于晝夜，至心誦念八大人覺：

第一覺悟：世間無常；國土危脆，四大苦空，五陰無我，生滅變異，虛偽無主，心是惡源，形為罪藪，如是觀察，漸離生死。

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.第二覺知：多欲為苦；生死疲勞，從貪欲起，少欲無為，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.第三覺知：心無厭足，惟得多求，增長罪惡；菩薩不爾，常念知足，安貧守道，惟慧是業(yè)。

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

第四覺知：懈怠墜落；常行精進(jìn)，破煩惱惡，摧伏四魔，出陰界獄。

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.第五覺悟：愚癡生死；菩薩常念，廣學(xué)多聞，增長智慧，成就辯才，教化一切，悉以大樂。

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.第六覺知：貧苦多怨，橫結(jié)惡緣；菩薩布施，等念怨親，不念舊惡，不憎惡人。

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.第七覺悟：五欲過患；雖為俗人，不染世樂，常念三衣，瓦缽法器，志愿出家，守道清白，梵行高遠(yuǎn)，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.第八覺知：生死熾然，苦惱無量；發(fā)大乘心，普濟(jì)一切，愿代眾生，受無量苦，令諸眾生，畢竟大樂。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，乃是諸佛，菩薩大人，之所覺悟，精進(jìn)行道，慈悲修慧，乘法身船，至涅盤岸。復(fù)還生死，度脫眾生。以前八事，開導(dǎo)一切，令諸眾生，覺生死苦，舍離五欲，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，誦此八事，于念念中，滅無量罪，進(jìn)趣菩提，速登正覺，永斷生死，常住快樂。

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 《四十二章經(jīng)》

《佛說四十二章經(jīng)》 后漢摩騰、竺法蘭共譯 第一章 出家證果

佛言：辭親出家，識心達(dá)本，解無為法，名曰沙門。常行二百五十戒，進(jìn)止清凈，為四真道行，成阿羅漢。阿羅漢者，能飛行變化，曠劫壽命，住動天地。次為阿那含。阿那含者，壽終靈神上十九天。證阿羅漢。次為斯陀含。斯陀含者，一上一還，即得阿羅漢。次為須陀洹。須陀洹者，七死七生，便證阿羅漢。愛欲斷者，如四肢斷，不復(fù)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 斷欲絕求

佛言：出家沙門者，斷欲去愛，識自心源，達(dá)佛深理，悟無為法。內(nèi)無所得，外無所求。心不系道，亦不結(jié)業(yè)。無念無作，非修非證。不歷諸位，而自崇最。名之為道。

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 割愛去貪

佛言：剃除須發(fā)而為沙門，受道法者，去世資財，乞求取足。日中一食，樹下一宿，慎勿再矣！使人愚蔽者，愛與欲也。

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 善惡并明

佛言：眾生以十事為善，亦以十事為惡。何等為十？身

三、口

四、意三。身三者，殺盜淫。口四者，兩舌、惡口、妄言、綺語。意三者，嫉恚癡。如是十事，不順圣道，名十惡行。是惡若止，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 轉(zhuǎn)重令輕

佛言：人有眾過，而不自悔、頓息其心，罪來赴身；如水歸海，漸成深廣。若人有過，自解知非，改惡行善，罪自消滅；如病得汗，漸有痊損耳。

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 忍惡無嗔

佛言：惡人聞善，故來擾亂者，汝自禁息，當(dāng)無嗔責(zé)，彼來惡者而自惡之。

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 惡還本身

佛言：有人聞吾守道，行大仁慈，故致罵佛。佛默不對。罵止，問曰：子以禮從人，其人不納，禮歸子乎？對曰：歸矣！佛言：今子罵我，我今不納，子自持禍歸子身矣！猶響應(yīng)聲，影之隨形，終無免離，慎勿為惡。

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 塵唾自污

佛言：惡人害賢者，猶仰天而唾，唾不至天，還從已墮；逆風(fēng)揚塵，塵不至彼，還坌己身。賢不可毀，禍必滅己。

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 返本會道

佛言：博聞愛道，道必難會；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 喜施獲福

佛言：睹人施道，助之歡喜，得福甚大。沙門問曰：此福盡乎？佛言：譬如一炬之火，數(shù)千百人各以炬來分取，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 施飯轉(zhuǎn)勝

佛言：飯惡人百，不如飯一善人；飯善人千，不如飯一持五戒者；飯五戒者萬，不如飯一須陀洹；飯百萬須陀洹，不如飯一斯陀含；飯千萬斯陀含，不如飯一阿那含；飯一億阿那含，不如飯一阿羅漢；飯十億阿羅漢，不如飯一辟支佛；飯百億辟支佛，不如飯一三世諸佛；飯千億三世諸佛，不如飯一無念無住無修無證之者。

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 舉難勸修

佛言：人有二十難。貧窮布施難，豪貴學(xué)道難，棄命必死難，得睹佛經(jīng)難，生值佛世難，忍色忍欲難，見好不求難，被辱不嗔難，有勢不臨難，觸事無心難，廣學(xué)博究難，除滅我慢難，不輕未學(xué)難，心行平等難，不說是非難，會善知識難，見性學(xué)道難，隨化度人難，睹境不動難，善解方便難。

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 問道宿命

沙門問佛：以何因緣，得知宿命，會其至道？佛言：凈心守志，可會至道。譬如磨鏡，垢去明存；斷欲無求，當(dāng)?shù)盟廾?/p>

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 請問善大

沙門問佛：何者為善？何者最大？佛言：行道守真者善，志與道合者大。

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 請問力明

沙門問佛：何者多力？何者最明？佛言：忍辱多力，不懷惡故，兼加安健。忍者無惡，必為人尊。心垢滅盡，凈無瑕穢，是為最明。未有天地，逮于今日；十方所有，無有不見，無有不知，無有不聞，得一切智，可謂明矣！

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 舍愛得道

佛言：人懷愛欲，不見道者，譬如澄水，致手?jǐn)囍娙斯才R，無有睹其影者。人以愛欲交錯，心中濁興，故不見道。汝等沙門，當(dāng)舍愛欲。愛欲垢盡，道可見矣！

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 明來暗榭

佛言：夫見道者，譬如持炬，入冥室中，其冥即滅，而明獨存；學(xué)道見諦，無明即滅，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：吾法念無念念、行無行行、言無言言、修無修修，會者近爾，迷者遠(yuǎn)乎！言語道斷，非物所拘，差之毫厘，失之須臾。

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 假真并觀

佛言：觀天地，念非常。觀世界，念非常。觀靈覺，即菩提。如是知識，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：當(dāng)念身中四大，各有自名，都無我者。我既都無，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 名聲喪本

佛言：人隨情欲，求于聲名；聲名顯著，身已故矣！貪世常名而不學(xué)道，枉功勞形。譬如燒香，雖人聞香，香之燼矣！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 財色招苦

佛言：財色于人，人之不舍。譬如刀刃有蜜，不足一餐之美；小兒舐之，則有割舌之患。

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 妻子甚獄

佛言：人系于妻子舍宅，甚于牢獄。牢獄有散釋之期，妻子無遠(yuǎn)離之念。情愛于色，豈憚驅(qū)馳！雖有虎口之患，心存甘伏，投泥自溺，故曰凡夫。透得此門，出塵羅漢。

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：愛欲莫甚于色。色之為欲，其大無外，賴有一矣。若使二同，普天之人，無能為道者矣。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 欲火燒身

佛言：愛欲于人，猶如執(zhí)炬逆風(fēng)而行，必有燒手之患。

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 天魔嬈佛

天神獻(xiàn)玉女于佛，欲壞佛意。佛言：革囊眾穢，爾來何為？去！吾不用。天神愈敬，因問道意。佛為解說，即得須陀洹果。

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 無著得道

佛言：夫為道者，猶木在水，尋流而行。不觸兩岸，不為人取，不為鬼神所遮，不為洄流所住，亦不腐敗，吾保此木決定入海。學(xué)道之人，不為情欲所惑，不為眾邪所嬈，精進(jìn)無為，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 意馬莫縱

佛言：甚勿信汝意，汝意不可信。慎勿與色會，色會即禍生。得阿羅漢已，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 正觀敵色

佛言：慎勿視女色，亦莫共言語。若與語者，正心思念：我為沙門，處于濁世，當(dāng)如蓮華，不為泥污。想其老者為母，長者如姊，少者如妹，稚者如子。生度脫心，息滅惡念。

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 欲火遠(yuǎn)離

佛言：夫為道者，如被干草，火來須避。道人見欲，必當(dāng)遠(yuǎn)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，欲自斷陰。佛謂之曰：若斷其陰，不如斷心。心如功曹，功曹若止，從者都息。邪心不止，斷陰何益？佛為說偈：欲生于汝意，意以思想生，二心各寂靜，非色亦非行。佛言：此偈是迦葉佛說。

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 我空怖滅

佛言：人從愛欲生憂，從憂生怖。若離于愛，何憂何怖？

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：夫為道者，譬如一人與萬人戰(zhàn)。掛鎧出門，意或怯弱，或半路而退，或格斗而死，或得勝而還。沙門學(xué)道，應(yīng)當(dāng)堅持其心，精進(jìn)勇銳，不畏前境，破滅眾魔，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 處中得道

沙門夜誦迦葉佛遺教經(jīng)，其聲悲緊，思悔欲退。佛問之曰：汝昔在家，曾為何業(yè)？對曰：愛彈琴。佛言：弦緩如何？對曰：不鳴矣！弦急如何？對曰：聲絕矣！急緩得中如何？對曰：諸音普矣！佛言：沙門學(xué)道亦然，心若調(diào)適，道可得矣。于道若暴，暴即身疲。其身若疲，意即生惱。意若生惱，行即退矣。其行既退，罪必加矣。但清凈安樂，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 垢凈明存

佛言：如人鍛鐵，去滓成器，器即精好。學(xué)道之人，去心垢染，行即清凈矣。

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 輾轉(zhuǎn)獲勝

佛言：人離惡道，得為人難。既得為人，去女即男難。既得為男，六根完具難。六根既具，生中國難。

既生中國，值佛世難。既值佛世，遇道者難。既得遇道，興信心難。既興信心，發(fā)菩提心難。既發(fā)菩提心，無修無證難。

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：佛子離吾數(shù)千里，憶念吾戒，必得道果。在吾左右，雖常見吾，不順吾戒，終不得道。

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 生即有滅

佛問沙門：人命在幾間？對曰：數(shù)日間。佛言：子未知道。復(fù)問一沙門：人命在幾間？對曰：飯食間。佛言：子未知道。復(fù)問一沙門：人命在幾間？對曰：呼吸間。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

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大牌、金牌、名牌、王牌、領(lǐng)先上市、巨星、著名、掌門人、至尊、冠軍、王、之王、王者、樓王、墅王、皇家、領(lǐng)

世界領(lǐng)先、（遙遙）領(lǐng)先、領(lǐng)導(dǎo)者、領(lǐng)袖、引領(lǐng)、創(chuàng)領(lǐng)、領(lǐng)航、耀領(lǐng)、虛假

史無前例、前無古人、永久、萬能、百分之百

權(quán)威

特供、專供、專家推薦、國家xx領(lǐng)導(dǎo)人推薦、使用人民幣圖樣（央行批準(zhǔn)除外）

涉嫌欺詐消費者

點擊領(lǐng)獎、恭喜獲獎、全民免單、點擊有驚喜、點擊獲取、點擊轉(zhuǎn)身、領(lǐng)取獎品、抽獎、注：禮品（需標(biāo)明名稱、價格、數(shù)量截止日期）

涉嫌誘導(dǎo)消費者

售罄、售空、再不搶就沒了、史上最低價、不會再便宜、沒有他就xx、錯過不再/錯過即無（錯過就沒機會了）、未曾有過的、萬人瘋搶、全民瘋搶/搶購、免費領(lǐng)、免費住、0首付、（免首付）、零距離、“價格你來定”、文字

不得單獨出現(xiàn)外國文字（出現(xiàn)外國文字 需要注明漢語）、認(rèn)不出毛筆字、繁體字、沒有版權(quán)字體（漢儀）

人物肖像權(quán)

公民肖像權(quán)、兒童肖像權(quán)、明星肖像權(quán)、名人肖像權(quán)、名人卡通形象、動畫片卡通形象

教育/戶口/承諾

學(xué)校名稱、升學(xué)、教育護(hù)航、九年制教育、一站式教育、入住學(xué)區(qū)房、優(yōu)先入學(xué)、12年教育無憂、全程無憂、讓孩子贏在起跑線上 承諾戶口、藍(lán)印戶口、承諾移民 買個房、啥都解決了

風(fēng)水迷信

上風(fēng)上水、聚財納氣、寶地、圣地、府邸、龍脈（貴脈）、東西方神話人物、龍脈之地、風(fēng)水寶地、天人合一、天干地支品上山上水——享上等上城、堪輿

皇家/行政

帝都、皇城、皇室領(lǐng)地、皇家、皇室、皇族、殿堂、白宮、王府（府邸）、皇室住所、政府機關(guān)、行政大樓、XX使館、XX境線（廣告語禁用詞匯）

歧視性詞語（包含階級層次）

貴族、高貴、隱貴、上流、層峰、富人區(qū)、名門、XX階層、XX階級

活動

國家大型賽事（冬奧會、奧林匹克運動會、世界杯）、雙十一（已被阿里巴巴注冊不可使用，如使用 涉及侵權(quán)）

價值/投資

升值價值、價值洼地、價值天成、千億價值、投資回報、眾籌、抄漲、炒股不如買房、升值潛力無線、買到即賺到

數(shù)據(jù)無證據(jù)證明

得房率%、XX畝、XX公里、XX平方米、熱銷X億、%綠化率、%容積率 熱銷5億、熱銷/成交XXX套、XXX位業(yè)主

交通/設(shè)施

直達(dá)家門口、地鐵上蓋、咫尺地鐵站

萬畝公園、幾大商場環(huán)繞、萬達(dá)在旁、機場輻射區(qū)、超市 商場

學(xué)校 醫(yī)院等名稱、X條地鐵 X條公交（經(jīng)查證屬實）地鐵旁（需1公里范圍內(nèi)）

無法證明具體地理位置

CBD坐標(biāo)、CBD核心、城市核心地段、你在城心、我在你心

中央、中心、重心、中樞、重點、腹地、地標(biāo)、城市中央、凌駕于世界之上

限時活動 限時必須具體時間（今日、今天）幾天幾夜、倒計時、趁現(xiàn)在、就、僅限、周末、周年慶、特惠趴、購物大趴、閃購、品牌團(tuán)、（必須有活動日期）隨時結(jié)束、隨時漲價、馬上降價

無預(yù)售許可證

無預(yù)售許可證：禁止提及開盤 僅是預(yù)售：禁止提及精裝

如果沒有建成：禁止體現(xiàn)裝修風(fēng)格（精工德式裝修、源于百年傳承、室內(nèi)采用XX石材）（對購買行為有實質(zhì)性影響）

其他

國旗、國徽、國歌 時間表示距離 所有的無來源數(shù)據(jù)

規(guī)劃中及建設(shè)中的交通 商業(yè) 文化教育設(shè)施（涉嫌做誤導(dǎo)宣傳）文中所包含的所有圖片均注明屬性（樣板間實景圖/實景圖/效果圖）

貸款服務(wù)：應(yīng)該提供貸款銀行，名稱，貸款額度 年期（包括分期 日供）

月供按揭 需要注明銀行名稱和貸款額度 年限" 只允許用人民幣結(jié)算 不可使用國外貨幣

關(guān)于排序名次：第一 第二 首家 三甲 十強等 廣告語內(nèi)容夸張 不屬實

排卡（總部規(guī)定不可使用，如使用需改成排號）過渡頁里 出現(xiàn)某某報紙、雜志、網(wǎng)站等內(nèi)容 關(guān)于賭博內(nèi)容的 麻將紙牌等