Eng Audiovisual BPT1-13 白话FF 1-13 [Official Transcript]后附笔记美图

慈爱心灵 发表于 2022-5-9 07:25:39

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 单词汇总 Glossary
 
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 幻化空身，即法身
 
 
 The empty body – an illusory transformation – is the dharma body.
 
 
 五蕴假合 
 
 
 be formed by the temporary combination of the five aggregates
 
 
 五蕴 
 
 
 the five aggregates: form, feelings, perceptions, mental formations and consciousness
 
 
 幻化空身  this empty body of illusion
 
 
 五蕴皆空，四大非有
 
 
 the five aggregates are empty, and the four “great elements” do not really exist
 
 
 四大 
 
 
 the four “great elements” (namely, earth, water, fire and wind)
 
 
 修成正果  attain enlightenment
 
 
 大乘        Mahayana Buddhism
 
 
 对应万法   
 
 
 encounter or respond to innumerable dharmas
 
 
 当体明空   their very substance is empty
 
 
 虚妄         illusion
 
 
 分别          differentiation
 
 
 正财/偏财   direct wealth/indirect wealth
 
 
 广种功德树 
 
 
 plant the trees of merit and virtue extensively
 
 
 随喜         sympathetic joy
 
 
 
 
 
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 buddhism in plain terms
 
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 According to the Buddha-dharma, “The empty body – an illusory transformation – is the dharma body.” This body is said to be empty, and – in fact – an illusion. It was formed by the temporary combination of the five aggregates: form, feelings, perceptions, mental formations and consciousness. After you die, this body will not even exist. In the Human Realm, we call this empty body of illusion the dharma body. As the five aggregates are empty, and the four “great elements” (namely, earth, water, fire and wind) do not really exist, it is therefore called the empty body of illusion. Now, there’s a method that you can use to feel that your body is in fact empty. You can use this analytical approach to attain liberation and to realise that the human body is indeed empty by nature. For example, imagine a factory accident caused you to lose a hand, or a car accident has cost you a leg, and so on. This body is unreal, so that when it’s gone, it’s simply gone. That is why we must not become obsessed with this body, which is simply a temporary combination of elements. Things that are not real will not last, so why don’t we try to cultivate what is real instead? Our minds and our spirit are real. They are something that can help us attain enlightenment through cultivation, and something that can truly stay with us.
 
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 法身、报身、化身。本自具有，清净无瑕之身为法身。我们身体的肉身是这个受报的身。化身，我们现在这个身，不是原来肉体灵性的身，只不过是元灵的一个化身，化为肉体来接受这个灵性，即称为化身。法身、报身、化身，其实原是一身。如果没有法身你怎么来受报？如果没有这个肉身怎么来接受这个报应呢？灵界的受报是惩罚你的灵魂，而人的受报是惩罚你的法身。我们这个身为什么说是化身？因为前世不是你，化成了今天的你。比如：前世你是李某某，而今世化成了王某某。
 
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 佛法讲：“幻化空身，即法身。”就是说这个身体是空的，实际上是幻影，是五蕴假合的身体，等你死了之后连身体都没有了。幻化空身，我们人间称为法身。五蕴皆空，四大非有，故曰：幻化空身。有一方法你们就会感觉自己的身体是空的，用分析法，通过分析来解脱，你才能知道人的身体是空的。比如：工伤手没有了，车祸失去了腿等等，这身体都是假的，说没了就没了，所以不要过于执著这个假合之身，假的东西留不住，为什么不修真的东西呢？要知道心灵是真的，是可以修成正果并且可以带走的。
 
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 Those learning Mahayana Buddhism should understand that, when encountering or responding to innumerable dharmas, their very substance is empty. Therefore, there’s no need to analyse. In other words, for all dharmas in the world, namely, everything that we see, we should understand that they are empty by nature. With this understanding, there is no need to analyse or even deal with them.
 
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 如果学大乘法，对应万法，当体明空，就无需分析。当认知世界上所有的万法，所有看见的东西，明白它是空的，就不需要去分析，去应付。
 
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 Our inherent nature originated from Buddha. But why does our natural dharma body consist of the five aggregates and the three poisons of greed, hatred and delusion? Why must the five aggregates in our dharma body be empty? Similarly, while the sun shines on the world and brings us light, why are there still dark clouds? It’s because of the combination of our natural body, the five aggregates and the three poisons, all existing in the Human Realm. Though your mind is kind-hearted, when you begin to hate it’s likened to being shaded by dark clouds. Or when you like something, but the frantic nature of your pursuit leads to your confusion.
 
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 我们的本性，来自于佛，我们天然的法身为何有五蕴和三毒呢？为什么我们的法身必须要五蕴皆空呢？犹如太阳的光芒照耀着人间，给人们带来光明，为什么还会有乌云呢？因为自然身和五蕴、三毒本身有结合。我们生活在人道这个环境中就会有五蕴和三毒，三毒——贪瞋痴。你们的心是善良的，当恨人家的时候，是被乌云遮住了。犹如当你喜欢一个东西的时候，因狂热地追求而被迷惑了。
 
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 What is consciousness, illusion and differentiation? Consciousness is what you think. Illusion is the illogical pursuit of something unreal. For example, you don’t have any money and yet you think constantly about winning the lottery. When there is change in your consciousness, you will embark on a path that deviates from reality – leading you to the world of illusion. Illusory consciousness is, at the core, misinterpretation. How do we know when we fall into illusion? Before realising you are wrong, you must have reached a certain level of spirituality. For example, after learning Buddhism, you realise that you shouldn’t gamble or trade in shares – you shouldn’t rely on these things to make money. To grow wealth, you should work earnestly, relying on your abilities rather than taking a shortcut. These shortcuts are categorised as “indirect wealth” in Buddhism, physiognomy or Book of Changes (an ancient Chinese divination text). Anything other than direct wealth is very short-lived. If you are yet to reach a certain level of spirituality, you may think that gambling and share-trading are also ways to make money.
 
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 意识、虚妄、分别。意识即脑子里想的东西。虚妄，没有逻辑性地去追求，追求虚的东西。比如：没有钱，天天想中六合彩，这就叫虚妄。意识起了变化，走的就是一条不实之路，就会把你带进虚妄的世界。意识虚妄就是错解其意。如何知道自己是虚妄的？你要有这个境界才能知道自己的错，今天你学了佛法，你知道不应该赌博，不应该买股票……不应该靠这些东西来挣钱、发财，应该靠实实在在地工作挣钱，靠自己的双手去挣钱，而不应该投机取巧。这些在佛法里、相学里、易经里等等都属于偏财。偏财，不是正财，不是正财的东西只能是短暂的。如果没有达到一定境界就会认为我赌博、买股票等也是赚钱的一种方法。
 
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 Practising Buddhism is like planting trees – the roots must be deep. You must have a foundation when practicing Buddhism. With a solid foundation, your trees will be able to grow strong branches, healthy leaves and beautiful fruits. If you pursue only fame and fortune, that’s like walking to the top of a pyramid. The further you go up, the narrower the path becomes until the very top – where there’s no more road left to walk or stand on.
 
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 学佛要像种树一样，要有根。学佛要有根基，有了好的根基，慢慢学才能长出好的果实，才能长出好的枝节和树叶。如果只知道追求名利，就像建造一座金字塔，路越走越窄，总有到达顶点的时候，到了塔尖就没有路可走了。
 
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 You can develop wisdom by practising Buddhism. It teaches you how to lay a solid foundation, which is likened to planting a tree that grows, becomes taller and more bountiful with marvellous fruit. It should not be like climbing a pyramid – where getting to the top is the end of the road. Buddhist practitioners must plant the trees of merit and virtue extensively, as this represents boundless merits and virtues.
 
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 学佛是得智慧，教你们打好根基，像种的树一样越长越高越茂盛，果实越结越多，不要像金字塔一样到塔顶了就什么都没有了。所以我们学佛就要广种功德树，无量的功德，即无边无量的功德。
 
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 Where does immeasurable merit and virtue come from? It comes from faith, sympathetic joy and gratitude. 
 
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 1. Immeasurable merit and virtue stems from faith. If you want to perform meritorious deeds, you must first have faith. Believe in yourself and in Guan Yin Bodhisattva.
 
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 2. Sympathetic joy is the doing of good, whenever and wherever it is possible.
 
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 3. Gratitude. If you want to accumulate immeasurable and boundless merit and virtue, you must have faith. No matter what kinds of benevolent deeds you undertake, in good times or in adversity, we must be grateful to Guan Yin Bodhisattva, who helps us move through our lives in peace and good health every day. That’s why people who live in peace must be grateful! The immeasurable and boundless Buddha-dharma, immeasurable and boundless wisdom, and immeasurable and boundless merit and virtue are all accumulated one bit at a time. In the end, it becomes completely perfect.
 
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 无量的功德是从哪里来的？是从信心，随喜和感恩来。
 
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 一，无量的功德要从信心上来，首先你想做功德要有信心，相信自己，相信观世音菩萨。
 
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 二，随喜，看到好事就要做，走到哪里好事做到哪里，这叫随喜。
 
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 三，感恩，想做无量无边的功德，必须要有信心，无论做任何好事，无论是顺境还是逆境，最后都要感恩观世音菩萨，让你每天能够过上安定的生活，身体健康。所以在平安中人一定要有感恩心！
 
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 无量无边的佛法，无量无边的智慧，无量无边的功德，都是从一点一滴中做起，最后才能得到一个大圆满。
 
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慈爱心灵's Archiver

Eng Audiovisual BPT1-13 白话FF 1-13 [Official Transcript]后附笔记美图