师大MTI佛教语料

目录
1 佛教词汇（A-Z）.........................................................................................1
2 佛教专用语（附解释）................................................................................8
3 佛教 (Buddhism)..........................................................................................20
3.1 中国的佛教...............................................................................................20
3.2 佛教的宗派...............................................................................................21
3.2.1 汉传佛教..............................................................................................21
3.2.2 南传佛教..............................................................................................25
3.2.3 藏传佛教 .............................................................................................26
3.3 佛教对中国人生活的影响力.......................................................................27
4 佛教核心观点..............................................................................................28
5 佛教经文典籍汉英对照..............................................................................38
5.1 《心经》...................................................................................................38
5.2 《盂兰盆经》............................................................................................39
5.3 《八大人觉经》........................................................................................43
5.4 《四十二章经》........................................................................................45
师大外院 MTI 佛教语料
1 佛教词汇
A
Amitabha 阿弥陀佛
Anterior Tibet 前藏一个大活佛，其庙叫祖卜寺(Tsurpu)
Apsaras 飞天
Attisha 阿底峡
Avalokiteshvara 观音
B
Bhodisattva 菩萨
Bon (Black) 本教 (黑)
Budda 佛 Dorje (多杰/藏文)
C
Chapel 佛堂
Circumanbulate 转经道 (v.)
Circumanbulation 转经道
Circumanbulator 转经道的人
Consort 明妃
D
Dakini 空行母
Deity 明王
Dipamkara 燃灯佛；宝光佛
Dipamkara 宝光佛；燃灯佛
Disciplinarian 铁棒喇嘛
Dorje 多杰 (藏文:金刚)
Dorje 金刚
Drakpa 和尚 (藏文)
Dratsang 扎仓(学校)
Drepung 哲蚌寺
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Drepung Monastry 哲蚌寺(拉萨三大寺之一)
Drolma 卓玛（藏文：度母）
Drolma 度母（女菩萨）
E
Emptiness 空
Enthronement 坐床
Esoteric Buddhism 密宗
Exotoric Buddhism 显宗
F
Form 色
Formless 无色
G
Ganden Monastry 甘丹寺(拉萨三大寺之一)
Ge－kor 铁棒喇嘛萨三大
Great Perfection 大园满
Green Tara 绿度母
Gulug (Yellow hat) 格鲁派
Guru 和沿(梵文)
H
Hayagriva 马头明主
Hinayana 小乘
Holy mountain 魂山
Hutukta 活佛(蒙文)
I
Incarnated lama 转世活佛
J
Jampa 弥勒慈氏
Jokhang Temple 大昭寺
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Kaggu (White) 噶举
Kalachakra 时轮(金刚)
Kangyur 甘珠尔(佛语)
Karmapa 葛玛巴
Khangtsen 康村(宿舍)
Khatag 哈达
Khenpo 堪布(主持)
Kumbum 塔尔
Kunbum M. 堪布寺(西宁)
L
Labrang Monastery. 拉卜楞寺 (甘南)
Lama 喇嘛，指大和尚
Lek Trima 妙绘赞
Lineage 传承
Lobsang 洛桑
Losang 洛桑
M
Mahakala 大黑天(本教中神的名字)
Mahayana 大乘
Main Assembly Hall 大经堂
Maitreya 弥勒慈氏
Mandala 檀城
Mandala 曼陀螺
Manjushri 文殊(菩萨)
Mantra 咒语
Master 上师 (和尚)
Material 色
Medicine Buddha 药师佛
Monastry 寺院（比 Temple 大）
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Monk 和尚( 小)
Monlam 默然大法会
Monlam 传昭大法会
Mudra 手印 Nga 阿
N
Ngari 阿里
Nirvan 涅盘
Nyingma 宁玛
O
Order 教派
P
Padma 莲花
Padmasambhava 莲花生
Pagoda 佛塔
Palkor Chode 白居寺
Panchen Lama 班禅
Partner 明妃
Pelden Lhamo 吉祥天女
Pelden Lhamo 班丹拉母
Potala 布达拉宫
Prayer meeting festival 传昭大法会
Prayer wheel 传经筒
R
Ramoche Temple 小昭寺
Reincarnation 灵童
Rinpoche 活佛(通用)
S
Sakya (Stripe hat) 花派 (萨迦)
Sect 教派
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Sera Monastry 色拉寺 (拉萨三大寺之一)
Shakyamuni 施加摩尼
Shantarakshita 寂护
Shantarakshita 静命
Sharipu 舍利子 (骨灰)
Sku－Vbumchen－mo 白居寺
Sontzen Gampo 松赞干布
Soul mountain 魂山
Soul yak 魂牛
Stupa 灵塔
Sutra Chanting Hall 大经堂
T
Tara 度母（女菩萨）
Tashilhunpo Monastry 扎时伦布寺(日喀泽)
Temple 寺庙
Tengyur 丹珠尔(论部) 喀泽
Tibetan Buddhism 藏传佛教
Tibetan Studies 藏学
Tibetan Tripitaka 大藏经
Tibetology 藏学
Tradition 教派
Trulku 活佛(藏文)
Tsam－pa 糌粑
Tsamba 糌粑
Tsang 后藏
Tsongkhapa 宗喀巴（前藏）
U
Union of happiness 乐空双运
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Vajrayana 密宗
Vajra 金刚
W
White Tara 白度母
Y
Yamataka 阿曼德迦;大威
Yamataka 怖畏金刚
Yidam 本尊
Z
Zhang zhung 象雄
2 佛教专用语（附解释）
觉悟 to get enlightenment
三大语系佛教 Three languages of Buddhism:
汉语系佛教 Chinese Language Buddhism
藏语系佛教 Tibetan Language Buddhism
巴利语系佛教 Pali Language Buddhism
大乘佛教 Mahayana Buddhism
上座部佛教 Theravada Buddhism
金刚乘/密宗 Vajrayana Buddhism (Lamaism)
中国佛教 Chinese Buddhism
佛经 Sutra
经、律、论 Sutras, Vinaya, Sastra
大藏经 Tripitaka Sutra
三宝（佛、法、僧） Triratna (Buddha, Dharma, Sangha)
“三宝”加被 May “Triratna” bless
法师 Master/Venerable
长老 Thero/Venerable
大长老 Mahathero/ Most Venerable
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方丈/主持 Abbot
佛教宗派 Buddhist School
佛教仪式： Buddhist Ceremony/Buddhist Service for
和平祈祷法会 Buddhist Praying Ceremony for World Peace
礼佛 pay respect for Buddha
颂经 Sutra Chanting
香炉 Incense burner
上香 To offer incense to Buddha
因果 Cause and effect
成道/成佛 To obtain the Buddha-hood
觉悟 To get enlightenment
三皈五戒 The ceremony for lay Buddhists to go to the Buddha for refuge, go to the Dharma
for refuge, go to the Sangha for refuge and to follow the five commandments of Buddhism （ no
killing，no stealing，no sexual misconduct，no lying，no intoxicant）
诸恶莫做，众善奉行，自净其意，既是佛教 “To do no evil, to do only good, to purify the will, is

the doctrine of all Buddhas”
做功德 to make contribution to
普渡终生 to save all living beings from sufferings
四谛 Four noble truths
八正道 Eight noble paths
善哉 Sadhu (good or excellent)
佛教寺院 Monastery/Buddhist Temple
山门 The Front Gate
大雄宝殿 The Main Shrine Hall
圆通殿 The Hall of Universal Understanding
观音殿 The Hall of Avalokitesvara Buddhisatva
藏经阁 The Tripitaka Sutra Pavilion
罗汉堂 The Hall of Arhan
祖师殿 The Hall of Patriarch
四大天王 Four deva-kings, the protectors of Buddhism
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韦驮 Vitasoka/Vigatasoka, the protector of Buddhism
斋堂 Monastic Dinning Hall
客堂 Monastic Reception
四大名山 Four holy mountains of Chinese Buddhism
五台山 Wutai Mountain is the Holy Place of Manjusri Buddhisattva
峨嵋山 Ermei Mountain is the Holy Place of Mahasthama Buddhisattva
九华山 Jiuhua Mountain is the holy place of Ksitigarbha Buddhisattva
普陀山 Putuo Mountain is the holy place of Avalokitesvara Buddhisattva
佛像 Buddha statue
释迦牟尼佛 Shakyamuni Buddha
弥勒佛 Maitreya Buddha
迦叶佛 Kasyapa Buddha
阿弥陀佛 Amitaba Buddha
毗庐舍那佛 Vairocana Buddha
药师佛 Bhaisajya Buddha/medicine Buddha
三世佛 Buddhas of Three Periods:
Kasyapa Buddha of the past
Shakyamuni Buddha of the present
Maitrya Buddha of the future
菩萨 Buddhisattva
观世音菩萨 Avalokitesvara Buddhisattva
菩贤菩萨 Samandhabatra Buddhisattva
大势智菩萨 Mahasthamaprapta Buddhisattva
文殊菩萨 Manjusri Buddisattva
地藏菩萨 ksitigahba Buddhisattva
善财童子 Sudhana
罗汉 Arhan
西方三圣：阿弥陀佛、观音菩萨、大势至菩萨
Amitaba Buddha
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Avalokitesvara Buddhisattva
Mahasthamaprapta Buddhisattva
达摩 Budhidharma
摩腾 Kasyapa Matanga
竺法兰 Gobharana/Dharmaraksa
佛学院 Buddhist College
僧伽 Sangha
僧、尼（比丘、比丘尼） monk、nun (Bhiksu, Bhiksuni)
方丈/主持 Abbot
首座 Chief monk
监院/当家 Monastic Manger
侍者 Assistant
中国佛教协会 The Buddhist Association of China
中国佛学院 The Buddhist Academy of China
会长 President
副会长 Vice President
秘书长 Secretary General
副秘书长 Deputy Secretary General
任持自性、轨生物解 retaining its own nature,such that it can be recognized
正觉 enlightenment
等觉 / 遍觉 erfect enlightenment
圆觉或无上觉 supreme or paramount enlingtenment
缘起 dependent origination
八正道 the Noble Eightfold Path
十二因缘 the twelve-linked causal formula
因果律 the causal principle
我空 Emptiness
究竟菩提心 Absolute Bodhi Citta - 完全觉醒、见到现象之空性的心。
甘露 Amrta (藏文 dut tsi) ：一种加持物，能帮助心理及生理疾病的复元。
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阿罗汉 Arhat (藏文 Dra Chompa)：已净除烦恼障的小乘修行者暨成就者。他们是完全了悟的声
或独觉 (或称缘觉) 圣者。
观音菩萨 AvalOkiteSVara (藏文 ChenreZig)：大悲心本尊，是西藏人最广为修持的本尊，因此, 尊

为西藏之怙佑者。观音菩萨的心咒是「嗡嘛呢贝美吽」，六字大明咒或六字明咒。
中阴 (藏文 Bardo)：字义为「介于两者之间」。中阴总共有六种，一般指的是介于死亡及再度受生
之间的状态。
菩提心 Bodhi Citta （藏文 Chang Chup Sem）：义为「开悟或证悟之心」。
菩萨 Bodhi SattVa (藏文 Chang Chup Sem Pa)：义为「展现证悟心者」，亦指为了救度一切众生脱

离轮回苦海，而誓愿修持以菩提心为基础的大乘法门及六波罗蜜的修行者。
菩萨戒 Bodhi SattVa Vow (藏文 Chang Chup Sem Gyi Dong Pa)：修行者为了引领一切众生皆成就
佛果而誓愿修行并领受的戒。
佛性 Buddha Nature (梵文 tathagatagarbha，藏文 deshin shekpe nying po)，又称为「如来藏」：是一

切众生皆具有之原始本性。开悟就是佛性的彰显，因此，佛性往往被称为佛的本质，或开悟的本
质。
释迦牟尼佛 Buddha Sakyamuni (藏文 Shakya Tubpa)：往往又称为瞿昙佛(Gautama Buddha)，指贤

劫千佛当中最近出世、住于公元前五百六十三年至四百八十三年间的佛。
法道 Buddhist Path (藏文 lam)：得到正觉或证悟的过程，亦指修行的三种逻辑次第；根、道、果中
的道。
圆满次第 Completion Stage (藏文 dzo rim)：在金刚乘，禅修有两个阶段：生起次第及圆满次第。

圆满次第是密续禅修的方法，在这个阶段，行者由于体内气脉及能量的变化而得到大乐、明性及
无念的觉受。
依因缘而存在 Conditioned Existence (梵文 SamSara，藏文 Kor Wa)：即轮回的现象。
勇父 Daka (藏文 ba wo)：相对于空行母之男性，已经全然开悟而且证量很高的瑜伽士。可能是已

经得到此种成就的人，也可能是一位禅修本尊证悟心的非人道化身。
空行母 Dakini (藏文 khan dro)：已经全然开悟而且证量很高的瑜伽女。她可能是已经得到此种成

就的人，也可能是一位禅修本尊证悟心的非人道化身。
生起次第 Development Stage （藏文 Cherim）：在金刚乘，禅修有两个阶段：生起次第及圆满次

第。在生起次第的阶段，本尊的观想逐步建立并持续下去。
法性 Dharmata (藏文 Cho Nyi)：义为「如是」、

「事物之真实本性」、
「事物之如如真相」。法性是完
全开悟者所见到的现象，没有任何的障蔽及曲解。
法轮 Dharma Chakra (藏文 Cho Chi Khor Lo)：佛陀的法教可分为三种层次：小乘、大乘及金刚乘，

分别在三次转动法轮时所传授。
法界 dharmadhatu（藏文 Cho yings）：一切现象所升起之片遍在界，无始亦无终。
证道歌 Doha（藏文 gur）：金刚乘行者随顺觉受及悟境而自然唱造的歌。通常是九字一句。
勇父 Daka (藏文 ba wo)：相对于空行母之男性，已经全然开悟而且证量很高的瑜伽士。可能是已

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经得到此种成就的人，也可能是一位禅修本尊证悟心的非人道化身。
法、佛法 Dharma (藏文 Cho)：一、指真理；二、指佛陀所教导我们修正言行的方法与修持成佛的

法门 (即佛法)。
法身 dharmakaya 又称为「自性身」或「法性身」，是佛陀的全然证悟身或圆融智慧身，是超越形相
的真知智慧，显现于报身及化身。
八有暇、八种自由 Eight Freedoms (梵文 Astaksana，藏文 Tel Wa Gye)：未生于地狱道、未生于饿

鬼道、末生于畜生道、末生于长寿之道、末生于不利修持佛法之地、末生于无正法或持邪见之地、
末生于无佛出世的世界、末生为心智不全之人等无暇或难以修持佛法的状况。又称为「离八难」。
八知识障 Eight Intellectual Complcations：没有八种知识造作就是没有始见、终见、断见、常见、去

见、来见、离见及无离见。
空性 Emptiness (梵文 sunyata 藏文 tongpanyi)：佛陀在二转法轮时开示道：外在现象及内在现象

或「我」的观念，皆没有真实的存在性，因此是「空性的」。
五无间、五逆 Five Actions of immediate result：五种导致即身堕入无间地狱的极其严重之恶行：

杀父、杀母、杀阿罗汉、出佛身血、破和合僧。亦称为五无间罪业或五逆罪。
五毒 Five Poisons (梵文 klesas，藏文 nyon mong)：即烦恼障或心识障：相对于知识障。烦恼障主

要可分为三种或五种。所谓约三毒是指：贪、瞋、痴：五毒则指三毒加上慢及疑 (嫉)。
四不共加行 Four Extraordinary Founndations Orpreliminary Practices：四不共加行包括十一万一千

一百一十一遍的皈依大礼拜、清净业障金刚萨心咒、献曼达及上师相应法之祈请文
四种极端或四偏 Four Extremes （梵文 CatuSkoti，藏文 mu bzhi）：相信一切事物的存在性 , 即

常见 ; 相信一切事物都不存在性 , 即断见 ; 相信事物既存在又不存在 , 即常见 ; 相信事物超乎存
在及不存在
四加行 Four Foundations Orpreliminary Practices (藏文 Ngon dro)：在金刚乘中，行者通常由四加

行契入法道。一般所谓的「四加行」包括「四共加行」(Four Ordinary Foundations Orpreliminary
Practices) 及「四不共加行」(Four Extraordinary Founndations Orpreliminary Practices)。
四无量心 Four Immeasurables （藏文 tsam med pa）：无量有四，慈、悲、喜、舍；慈，愿一切众

生具乐及乐因。悲，愿一切众生离苦及苦因。喜，愿一切众生不离无苦之妙乐。舍，愿一切众生
远离怨、亲、爱、憎，常住大平等舍。
四共加行 Four Ordinary Founndations Orpreliminary Practices (藏文 tn mong gi ngon dro Shi)：将心
转向佛法的四种禅修或思惟，包括观修或反复深思「观人生难得」、「观死无常」、「观业报因果」、
「观轮回过失」，以培养坚定的修道心。如三年关前的三个月作此观想，或者修大手印前四年空观
禅修的第一年作此观修。四共加行是大手印的基础法门。亦称为「转心四思惟」或「转心四法」、
「四
正观」。
四圣谛 Four Noble Truths （藏文 pakpay den pa Shi ）：佛陀以在印度鹿野苑（撒拉那，

Saranath）开示四圣谛而开始转法轮。苦谛、集谛、灭谛及道谛是佛教小乘的基础思惟。
转心四思惟 Four Thoughts That Turn The Mind (藏文 lo dok nam shi)：即四加行的基础思惟。
冈波巴大师 Gampopa (l079-1153 A．D)：藏传佛教噶举派的主要传承持有者。着有《解脱庄严宝
论 (The Jewel Ornament of Liberation)
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上师瑜伽 Guru Yoga：对上师的虔敬心。
小乘 Hinayana (藏文 tek pa chung wa)：字义为「较小之车乘」，指佛陀初转法轮时所传授的法教。

饿鬼 Hungry Ghosts (梵文 preta，藏文 yidak)：永远在饥、渴之中的众生，生于轮回六道中的饿鬼
道。
相互依存 Interdependent Origination （藏文 ten drel）：相互依存的理论指出，一切现象皆是空性

的，也就是说，一切事物的显现都是相互依存，互有关联，并系决于彼此，而没有任何实质的
存在。事物的显现主要有十二种缘起，称为十二因缘。
阿修罗 Jealous Gods (梵文 asura，藏文 lha ma yin)：嫉妒心极强之众生，因有染污的善业而生于

上三道中的阿修罗道。或称为半神。
圆满智慧 Jnana（藏文 ye she）：乃原始的明觉，也是开悟（自心本性不再受到障蔽）时所显现

的智慧。梵文之发音为「佳那」。
噶举派（藏文 kagyu）：西藏佛教的四大派之一，由马尔巴大译师所创始，以大宝法王 (噶玛巴)

为至高的导师。藏传佛教其它三大派为：宁玛 – 红教、萨迦 – 花教及格鲁– 黄教。
劫 Kalpa (藏文 yuga)：数百万年之长的时间单元，是「劫拨」的简称。
业、业报因果 Karma (藏文 lay)：字义为「行为」，亦指宇宙之因果定律：善行(善因)必导致善果，

恶行(恶因)必导致恶果：善果必出自善因，恶果必出自恶因。
三身 Kayas，three（藏文 ku sum）：佛有三身：化身、报身、法身。
烦恼障 Klesa （藏文 nyon mong pa）：有情的痛苦，通常又称「defilement」染污。烦恼障可分为

三毒：贪（贪恋、贪欲、贪执）、瞋（瞋恨、瞋恚、瞋怒）、痴（愚痴、迷惑、嫌恶）；亦可分为五
毒：贪、瞋、痴、慢（傲慢）、嫉（嫉妒）。
固速鲁 Kusulu：修习佛法有两种方法，一种是研读佛教经典：另外一种是直接禅修，研读的功
夫较少，这就是「固速鲁」或瑜伽上的方法。
喇嘛、上师 Lama (梵文 guru)：西藏传统中崇高的老师。
大手印 Mahamudra (藏文 Cha ja chen po)：字义为「大印鉴」或「大符号」。此种禅修传统强?#123;直

观自心，而不是经由善巧法门认知自心。
大班智达 Mahapandita（藏文 pan di ta che po）：伟大的佛教大学者；班智达，pandita：大学者。
大成就者 Mahasiddha (藏文 drup thop chen po)：证量极高的修行者
大乘 Mahayana (藏文 tek pa chen po)：字义为「大型车辆」，是佛陀二转法轮时所传授的法教，空

性、慈悲心及遍在之佛法。
曼达拉或坛城 Mandala（藏文 chin kor）：各种金刚乘修法所用的图形，通常中央是本尊，并有

四个方向。
咒语 Mantra（藏文 ngak）：代表各种能量的梵音，必须在各种不同的金刚乘修法中复诵。
中观 Middle Way（藏文 u ma），或 Madhyamaka school：龙树（Nagauna）所建立的一个哲学派

别，以阐述空性的《般若波罗蜜多心经》为基础。
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莲花生大士 Padmasambhva (藏文 Guru Rinpoche)：于第九世纪应邀至西藏，降服邢秽及魔障，并

建立宁玛派传承，为藏传佛教之祖师。
别解脱戒 Pratimoksa Vows (藏文 so sor tar pa)：僧尼所受持的不杀生、不偷盗、不妄语……等戒律。
缘觉或独觉 Pratyeka Buddha (藏文 rang sang gye)：意为「孤立的证悟者」，又名辟支佛。为已开悟

的小乘修行者，依修十二因缘而悟道，但不具救度一切众生的菩萨愿；其修行动机是自利，而
非利他之菩提心。
前行法 Preliminary Practices ：修持本尊禅修之前必须完成的基础或预备修持。
相对菩提心 Relative Bodhi Citta - 修持六度(布施、持戒、忍辱、精进、禅定及智慧波罗蜜)、万行，

并救度一切众生脱离轮回苦海的愿心。
轮回 Samsara (藏文 kor wa)：依因缘而存在的存在形式。众生因为贪、瞋、痴 (三毒或烦恼障) 而流

转于轮回，并承受轮回之苦。
僧、僧伽 Sangha (藏文 gendun)：法道上的伴侣。或泛指法道上的一切行者，或特指已开悟的圣僧。
六波罗蜜 (Six)：布施、持戒、忍辱、精进、禅定及智慧
轮回六道 Six realms of Samsara (藏文 rikdruk)：由于不同的烦恼或心识染污特质而受生于轮回的

六种形态：天道:天人或天道众生具有强烈的傲慢心，必须历经变易之苦：阿修罗道:具有强烈的
嫉妒、猜疑心，必须历经斗争之苦;人道:是六道中最幸运的，因为人道众生具有达到证悟的最佳
机会，虽然他们有生、老、病、死之苦：畜生道:由于强烈的愚痴而受生，有深切的暗哑之苦：饿
鬼道:由于强烈的悭吝而受生，有极端的饥渴之苦：地狱道:由于强烈的填瞋归鬼恚心而受生，具
有极端的冷热之苦。
声闻 Sravaka (藏文 nyen th)：指亲闻佛说法的弟子，或泛指修习四圣义谛而证悟成道，已经完全

了知无我的小乘修行者（阿罗汉）。
十圆满 Ten Assets or Endowments (梵文 dasasam pada，藏文 jor wa chu)：益于修持佛法的十种因

素：生于人道、生于佛法盛传之地、具有健全的心智、无极大恶业、对佛法有信心、值佛出世、值佛
传法、值法传世、有修行者与修行的自由及具善知识之慈悲教导。
三宝 Three Jewels (藏文 kon chok sum)：佛宝、法宝及僧宝。
赤松德赞 Thrisong Deutsen (790~858A.D.)：西藏国王，邀请伟大的印度圣者及瑜伽士至西藏，并

建立了西藏的第一座佛教寺庙「桑耶林」（Samye Ling）。
三藏 Tri pitaka：佛教的法教通常分为三藏，经藏、律藏及论藏。经藏，佛陀所说的经文；律藏，
佛陀所制定的戒律；论藏，佛弟子所造的论述，主体是现象的分析，是法教的阐释或论述传统。
龙树 Nagauna
化身 Nirmanakaya 又称为「应化身」，示现于世间，如释迦牟尼佛于此世间之化现。
涅燊 Nirvana（藏文 nya ngen lay day pa）：完全证悟时所达到的境界。在文字用法上和轮回形成

对比。
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莲花生大士 Padmasambhva (藏文 Guru Rinpoche)：于第九世纪应邀至西藏，降服邢秽及魔障，并

建立宁玛派传承，为藏传佛教之祖师。
波罗蜜多 Paramita（藏文 pha rol tu phyin pa）：能超越轮回的具德行为。大乘道所修持的种波罗

蜜是：布施波罗蜜、持戒波罗蜜、忍辱波罗蜜、精进波罗蜜、禅定波罗蜜、智慧波罗蜜。颇哇
Phowa（藏文）：一种高深的密续法门，是关于在死亡时将意识投射到善道的法门。
般若 Prajna（藏文 she rab）：在梵文的意思是「圆满的知识」，也可以表示智慧、理解或辨识能力。

通常它是表示从比较高超的角度（例如，非二元）来看事情的智慧。
世俗谛 Relative truth（藏文 kun dzop）：和胜义谛（或译为圣谛、真谛）合称为二谛。世俗谛是尚

末开悟的世俗人对世界的看法，亦即他们基于错误的自我信念而做的投射。
仪轨 Sadhana（藏文 drup tap）：密续修法的法本，详细地叙述如何观修本尊的坛城及禅定。
三摩地 Samadhi（藏文 ting nge dzin）：又称为专一禅定，是禅修的最高形式。
止 Samatha or tranquility meditation（藏文 Shi nye）：基本的禅修方法。修「止」的时候，行者通

常盘腿而生，专注于呼吸并观察心的活动。
报身 Samb Hogakaya 又称为「法乐身」，示现给菩萨。
轮回 Samsara (藏文 kor wa)：依因缘而存在的存在形式，和涅乐相反。众生因为贪、瞋、痴 (三毒

或烦恼障) 而流转于轮回，并承受轮回之苦。
僧或僧伽 Sangha（藏文 gen dun）：修行道上的伴侣。僧众可能是法道上的一切修行者，或是已

开悟的出家众。
经典 Satra（藏文 do）：记录佛陀亲口所说的法，所集成小乘及大乘典籍，有别于金刚乘的密续
（tantra）法教及阐释佛陀之语的论注（Sastras）。
经乘 Satrayana：经乘的证悟方法包括小乘及大乘。
悉达 Siddha（藏文 grub thab）：有成就的佛教修行者，即成就者。
悉地 Siddhis（藏文 ngo drub）：佛教成就者的修行成就。
轮回六道 Six Realms of Samsara (藏文 rikdruk)：由于不同的烦恼或心识染污特质而受生于轮回的

六种形态：天道，天人或天道众生具有强烈的傲慢心，必须历经变易之苦阿修罗道，具有强烈
的嫉妒、猜疑心，必须历经斗争之苦; 人道，是六道中最幸运的，因为人道众生具有达到证悟的
最佳机会，虽然他们有生、老、病、死之苦畜生道，由于强烈的愚痴而受生，有深切的暗哑之苦：
饿鬼道，由于强烈的悭吝而受生，有极端的饥渴之苦：地狱道，由于强烈的填瞋归鬼恚心而受
生，具有极端的冷热之苦。
蕴 Skandha（藏文 pang pa）：蕴的字义为「积集」。色蕴、受蕴、想蕴、行蕴及识蕴等五蕴，是将物

体的存在转化为知觉的五种基本功能。
声闻 Sravaka (藏文 nyen th)：指亲闻佛说法的弟子，或泛指修习四圣义谛而证悟成道，已经完全

了知无我的小乘修行者（阿罗汉）。
气脉 Subtle Channels（藏文 tsa）：气脉指的是有气的能量或「风」，《梵文「波若那」（Prana），

藏文即「隆（Lung）」》，循环于其中的微细管道，而不是解剖学上的脉。
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空性 Sunyata（藏文 tong pa nyi）：佛陀在二转法轮时开示外在现象、

「我」或「自我」的观念没有
真实的存在性，因此万法都是空性的。
密续 Tantra（藏文 gyu）：金刚乘法教及其典籍。
十圆满 Ten Assets or Endowments (梵文 dasasam pada，藏文 jor wa chu)：益于修持佛法的十种因

素：生于人道、生于佛法盛传之地、具有健全的心智、无极大恶业、对佛法有信心、值佛出世、值佛
传法、值法传世、有修行者与修行的自由及具善知识之慈悲教导。
三宝 Three Jewels (藏文 kon chok sum)：佛宝、法宝及僧宝。
赤松德赞 Thrisong Deutsen (790~858A．D．)：西藏国王，邀请伟大的印度圣者及瑜伽士至西藏，

并建立了西藏的第一座佛教寺庙「桑耶林」（Samye Ling）。
佛陀所制定的戒律；论藏，佛弟子所造的论述，主体是现象的分析，是法教的阐释或论述传统。
不变的“我” 恒常的我 the self-same manner
此有故彼有，此无故彼无 Whenever A is present , B is present ; Whenever A is absent, B is absent.

Therefore, from the arising of A, B arises; from the cessation of A, B ceases.
明缘起，即明佛法 One who discerns dependent origination discerns the Dhamma
一切众生，皆有佛性，有佛性者，皆得成佛 All living beings have Buddha-nature ,everyone

with the Buddha-nuture may attain Buddhahood.
3 佛教 (Buddhism)
3.1 中国的佛教 Buddhism in China
佛教是中国最重要的宗教。通常认为佛教是公元 67 年汉朝时期从新疆传到中原的。在其发展
过程中，对传统的中国文化和思想有着深远影响并成为当时中国最重要的宗教之一。佛教在中国
的发展大体上可以分为以下几个时期。
第一时期是汉朝，佛教刚传到中国。在这个时期，传译了很多佛教经文，白马寺也是在这个
时期建立的，标志着佛教教义在中国的第一次传播。第二时期是在晋朝（ 265—420），南北朝
（386—589）时期，翻译、撰写了更多的佛教经文. 从南北朝开始，中国佛教进入繁盛时期。第三
时期是隋朝（581—618）和唐朝（618—907）佛教在中国迎来了鼎盛时期并取得前所未有的发
展。隋朝帝王信奉佛教，唐朝帝王虽然信奉道教，但对佛教采取了保护包容的政策。因此，在这
个时期，道教在中国取得了空前的发展。然而，在封建社会末期，由于社会动荡，中国佛教发展
得佷缓慢。中华人民共和国成立以后, 实施宗教信仰自由的政策，中国佛教进入新的发展时期。现
在，佛教在中国取得了巨大的发展，国际上的学术交流也扩大了。
Buddhism is the most important religion in China. It is generally believed that it was spread to
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China in 67 AD during the Han Dynasty (206 BC-220) from Hotan in Xinjiang to Central China. During
its development in China, it has a profound influence on traditional Chinese culture and thoughts, and
has become one of the most important religions in China at that time. In general, the development of
Buddhism in China can be divided into the following periods.
The first period is Buddhism in Han Dynasty when it was just introduced into China. During this
period of time, many Buddhist scriptures were translated and explained. The White Horse Temple was
built during this period of time and it signifies the first time of Buddhism doctrines delivered in
China.The second period is in Jin (265-420), Northern and Southern Dynasties (386-589) when more
Buddhist scriptures were translated and Buddhist writings came out. From the beginning of Northern
and Southern Dynasties, Chinese Buddhism has entered its prosperous time. The third period is the Sui
(581-618) and Tang (618-907) Dynasties when Buddhism welcomed its heyday and got unprecedented
development. The emperors of the Sui Dynasty believed in Buddhism, and though Tang's emperors
believed in Taoism, they showed a protective and tolerant attitude toward the development of other
religions such as Buddhism. So in this period, Buddhism got a rapid and great development in China.
However, in the late of feudal society, because of the social unrest, Chinese Buddhism was slow in
development. After the founding of People's Republic of China and the implementing of the policy of
freedom in religion belief, Chinese Buddhism embraced its new growing age. Now it is developing
greatly and the international academic exchanges are expanded.
3.2 佛教的宗派 Sects of Buddhism
由于传入的时间、途径、地区和民族文化、社会历史背影的不同，中国佛教形成三大系，即汉
传佛教（汉语系）、藏传佛教（藏语系）和云南地区佛教（巴利语系）。
Three different forms of this religion evolved as it reached the centers of population at varying
times and by different routes. The social and ethnic background in each location also affected the way in
which each of these forms developed and eventually they became known as Han, Tibetan and Southern
Buddhism.
3.2.1 汉传佛教 Han Buddhism

传入中国汉族地区的佛教，经过长期的经典传译、讲习、融化，与中国传统文化结合，从而
形成具有民族特点的各种学派和宗派；并外传朝鲜、日本和越南。
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Buddhism was introduced into China the Han areas, after a long classic interpretation, workshops,
melting, and the combination of Chinese traditional culture D, which form a variety of national
characteristics and sectarian schools, and rumors Korea, Japan and Vietnam.
佛教传入中国汉地年代，学术界尚无定论。古代汉文史籍中，有秦始皇时沙门室利防等 18
人到中国的记载。据《善见律毗婆沙》记述，在阿育王时代，曾派大德摩诃勒弃多至臾那世界（原
注：汉地）；派末世摩至雪山边国。西藏多罗那他《印度佛教史》称达摩阿育王时，高僧善见至大
支那弘法。南璺佛教史书则称派末世摩至支那。以上这些布教活动因无译述遗迹传世，无法证实。
Buddhism came to China's Han, the academic community have been inconclusive. Ancient Chinese
historical records, there are anti-Qin Li when Salmonella Room 18 people to China and other records.
According to the "law of good, see adjacent Posha" account, in the era of Asoka, Buddhism after the
third assembled, had sent up to Dade Maha Yu Le abandon that world (the original note: Han); sent to
the mountain side of Mount end of the world countries. Doro Tibet that he was "History of Buddhism in
India," said Dharma Ashoka, the Buddhist monk, see Tai Shan Shina preaching. Buddhist school called
the South end of the world history books to Shina Mount. These missionary activities handed down
because there was no translation of the above sites that can not be confirmed.
汉建元二年至元朔三年（公元前 139～前～126），张骞出使西域期间，曾在大夏见到从鳊
贩运去的蜀布、邛竹杖，说明当时中印之间已有民间往来，可能佛教也随之传入汉地。汉武帝还
开辟了海上航道与印度东海岸的黄支等地建立联系。近年考古发现，东汉时的四川彭山墓葬中已
有佛像，江苏连云港孔望山佛教摩崖刻像初步证实也属于东汉时期。东汉明帝于永平八年（65）
赐楚王英诏言其“尚浮屠之仁祠，洁斋三月，与神为誓”，可见当时已有佛教传入。经典的传入，
据传始于汉元寿元年（公元前 2 年）大月氏王使伊存口授博士弟子景卢以浮屠经（佛典），但
究为何经，已失传无闻。历来均以永平年间（公元 58～75）遣使西域取回《四十二章经》为佛法
传入中国之始。此说是否为历史事实，近代颇有争议。因当时西域发生战乱，交通断绝，至永平
十六年才开放。因此，只能推定大概在公历纪元前后，佛教开始传入汉族地区。传播的地区以长
安、洛阳为中心，波及彭城（徐州）等地。当时人们认为佛教同道教一样是一种神仙方术，故桓
帝将黄帝、老子和佛陀同祀，“诵黄老之微言，尚浮屠之仁祠”，把沙门视同方士。佛教在皇室
成员和贵族中受到尊崇。
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Han Jianyuan Two to Yuanshuo Three years (BC 139 ~ before ~ 126), Zhang Qian the Han
Dynasty during the summer to see in a large traffic to go from bream Shu cloth, Qiong Zhu Zhang,
indicating that China and India people exchanges has been may be introduced along the Han Buddhism.
Han has also opened up sea lanes and the east coast of India and other places to establish contact.
Archaeological discoveries in recent years, the Eastern Han Dynasty tomb in Sichuan have been statues
Pengshan, Lianyungang, Jiangsu Lookout Mountain Buddhist cliff carved holes initially confirmed as
belong to the Eastern Han Dynasty. Yongping Han Emperor Ming in eight (65) give Chuwang Ying
Chao made the "Buddha of the kernel is still Temple, Jie Zhai March, swear to God," Buddhism has
been seen at the time. The introduction of the classic, reportedly began in the first year of life of Chinese
yuan (2 BC) Taiyue Shi, Dr. Wang to dictate Iraq disciples kept the Buddha by King Lu (Buddhist), but
why study classics, has lost no smell. Always are Yongping period (AD 58 ~ 75) Western emissary back
"四十二章经" as the beginning of Buddhism into China. Whether it is a historical fact still remained a
modern controversial. At that time Western war cut off traffic to Yongping sixteen years before opening.
Therefore, the only presumption about the era before and after the Gregorian calendar, Buddhism began
to spread into the Han areas. Transmission areas from Chang'an and Luoyang as the center, spread to
Pengcheng (Xuzhou) and other places. Buddhism, Taoism was thought that the same technique as a
fairy party, it will be the Yellow Emperor Huan, I worship the Buddha with "chanting faire dissatisfied,
still the kernel Buddha Temple", the Salmonella deemed alchemist. Buddhism in royalty and nobility
are respected. Buddhism during the Han Dynasty was regarded as having its basis in magic in much the
same way as Taoism and it first took root among members of the royal family and aristocracy.
晋朝时期，佛教在平民中广受欢迎。在公元 401 年，鸠摩罗什从月门关附近的西域地区来到
长安，和 3000 名学士一起翻译了 74 佛经。很显然，这是佛教在中国的传播史上的重大事件。在
这个时期，另一个新的类，学者型官僚。他们汇集了既定的，流行的形而上学和佛教教义。在中
国北方有不少，而在南方许多文人官僚们被誉为佛教精通者。王室家庭授予佛教僧侣和尼姑相当
大的权限。到 1768 年寺庙如雨后春笋般出现，并增加许多僧尼。
The Jin Dynasty witnessed the popularization among ordinary people. In 401 Kumarajiva was
invited to Chang'an from the Western Region that lay to the west to Yumenguan Pass and together with
3,000 scholars translated 74 sutras. Obviously, this was an event of great importance to spread of
Buddhism. During the Jin Dynasty a new class emerged; that of the scholar-bureaucrats. They brought
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together the established, popular metaphysics and Buddhist doctrines. In the north of China there were
quite a few reputed monks while in the south many scholar-bureaucrats were well versed in Buddhism.
The royal families were passionate toward Buddhism and granted monks and nuns considerable
privileges. The number of temples mushroomed to 1768 and with them as many as 24,000 monks and
nuns. Monks were to become a new class in China and Buddhism took a firm hold on the country.
在南北朝，佛教继续蓬勃发展。现在著名的龙门石窟，云冈石窟建造于此期间。最重要的事
件是时达摩来到中国。他到广州，然后又到南京在那里他与梁武帝进行讨论。他们没有达成一致，
所以带着问题的达摩来到少林寺。
Buddhism continued to flourish during the Northern and Southern Dynasties. The now famous
Longmen Grottoes and Yungang Caves were constructed during this period. The most important event
was when Bodhidharma came to China. He arrived in Guangzhou and then went on to Nanjing where he
entered into discussion with Emperor Wu of Liang in the Southern Dynasty. They failed to agree over
matters of doctrine and so Bodhidharma went to the Shaolin Temple. Bodhidharma was the first
Patriarch of Zen Buddhism, the formation of which marked the independent development of the faith in
China. This localized sect of Buddhism had a profound repercussion on Chinese philosophy and culture.
隋唐期间，佛教在中国的发展达到了顶峰。唐代皇帝自称他们是老子—道教创始人的后代和
参拜者，但在实践中他们认识到佛教的重要性。成立了一个翻译机构，在长安（今西安）首都城
市，大雁塔佛经。玄奘是此时最知名的和尚，他的旅程是印度，为明代小说西游记（也被称为孙
悟空）模型。
Buddhism reached its zenith during the Sui and Tang Dynasties. Emperor Wen of Sui ordered the
restoration of temples and statues of Buddha that had been destroyed during Northern Zhou. Tang
Emperors claimed they were descendents of Lao Zi, the creator of Taoism and paid homage to Taoism
but in practice they recognized the importance of Buddhism. An Institute was set up to translate
Buddhist sutras in the Big Wild Goose Pagoda in the capital city of Chang'an (today's Xian). Xuan Zang
was the most reputed monk at this time, and it was his journey to India that was the model for the Ming
novel The Journey to the West (also known as the Monkey King).
慧能（638-713），是佛教禅宗六祖，不应被忽略。他著名的诗句，“菩提本无树，明镜亦
非台，本来无一物，何处惹尘埃。”这句话被翻译为：“完美的智慧之树本来没有树，也没有光
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明的一面镜子，任何信佛者永远是清净的，哪里沾染灰尘？”这些已成为流行的诗句，帮人们
进入心灵的禅想。在公元 730 年，慧能的弟子赢了与其他教派的辩论。此后，禅宗被介绍给韩国。
Hui Neng (638-713), the sixth Patriarch of Zen Buddhism, should not be ignored. His famous verses,
"Originally there was no Bodhi-tree, nor stand of a bright mirror. The mirror was originally clean and
pure; where can it be stained by dust?" These words have otherwise been translated as: "The Tree of
Perfect Wisdom was originally no tree. Nor had the bright mirror any frame. Buddha-nature is forever
clear and pure. Where is there any dust?" These lines have become the first thing to pop into the mind
when people think of Zen. In 730 Hui Neng's disciples won debates with other sects and Zen was
strengthened in China. Zen was introduced to Korea in the 8th Century and to Japan at the end of the
12th Century.
佛教深入日常生活，并在建筑，雕塑，绘画，音乐和文学产生重大影响。不过，在 845 由于
社会和经济原因，佛教是禁止的。4600 座庙宇被拆除，500 僧侣和尼姑被迫放弃他们的宗教。佛
教与儒学的结合导致了宋代唯心主义哲学和明时期儒家学派的形成。这种传统继承了清代与汉传
佛教禅宗成为代名词。
Buddhism penetrated daily life and had a substantial impact in architecture, sculpture, painting,
music and literature.However, Buddhism was forbidden in 845 due to social and economical reasons.
Over 4600 temples were demolished and 260, 500 monks and nuns were forced to give up their religion.
The combination of Buddhism and Confucianism led to the formation of Li Xue, the Confucian school
of idealist philosophy of the Song and Ming dynasties. This tradition was inherited by the Qing Dynasty
and Zen became synonymous with Han Buddhism.
3.2.2 南传佛教 Southern Buddhism

西双版纳傣族自治州，云南省信奉南传佛教。据记载，7 世纪中叶，巴利语系佛教通过缅甸
传入云南，但只持续了四个世纪。没有庙宇的建造和口头上的佛经被流传下来。南传佛教僧人在
11 世纪的战争逃去。
Dai people in Xishuangbanna Prefecture, Yunnan Province believe in Southern Buddhism.
According to records, Pali Buddhism was introduced to Yunnan in the middle of 7th century via Burma
but it lasted only four centuries. No temples were built and the sutras were passed on orally. Thus,
Southern Buddhism faded and monks fled during the war around the 11th century. The existing
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Southern Buddhism entered Yunnan from Burma and Thailand after the wars.
1277 年书面傣语的创建和贝叶经出现了。在明代，缅甸公主被送往云南，嫁给了一个傣族地
区统治者。大量的佛教寺庙建于景洪。这些都有助于普及老百姓南传佛教。凭借其宗教和政治相结
合，南传佛教，吸收本地的文化，具有灵活的教义。和尚可以吃肉，可以还俗。妇女不出家。
In 1277 a written Dai language was created and the Pattra sutra appeared. In the Ming Dynasty a
Burmese princess was married to a local ruler in Dai area and Burmese monks were sent to Yunnan. A
large quantity of Buddhist temples were built in Jinghong . All these helped to popularize Southern
Buddhism among the common people. With its combination of religion and politics, Southern
Buddhism, absorbing Tai culture, has flexible doctrines. Monks can eat meat and can secularize. Women
do not become nuns for to do so would break their ancestral line.
一般来说，佛教是傣族人民之间的单一的宗教，并比他们的日常生活，像雕塑，绘画，民
间传说文化的综合影响还大。年轻的男孩必须去寺庙和学习知识，直到他们长大成人。有些则是
在寺庙做人，而从未还俗。从某种意义上说，僧侣承担传授民族文化的作用。
Generally, Buddhism is the single religion among Dai people and has a comprehensive influence
over their daily life and culture like sculpture, painting and folklores. Young boys must go to the
temples and learn knowledge until they become adults. Some remain in the temples and become monks
while others return to secular life. In a sense, monks assume the role of imparting ethnic culture
3.2.3 藏传佛教 Tibetan Buddhism

藏传佛教，也叫'喇嘛教'，开始于 7 世纪中叶。当时，国王松赞干布与尼泊尔公主 Chizun 和
文成公主结婚了。受这两个佛教的公主，他皈依佛教，建大昭寺和小昭寺寺（小赵硅）。在 8 世
纪中叶，佛教经印度传入西藏。藏传佛教完全形成于 10 世纪末。进化后在西藏，藏传佛教与政治
独特结合。
Tibetan Buddhism, also called 'Lamaism', started in the middle of 7th century. At that time, King
Songtsen Gampo married Nepalese Princess Chizun and Princess Wencheng from Chang'an (currently
Xian). Influenced by these two Buddhist princesses, he coverted to Buddhism and built Jokhang Temple
and Ramoche Monastery (Xiao Zhao Si). In the middle of 8th century, Buddhism was introduced to
Tibet via India. Tibetan Buddhism was totally formed in the late 10th century. After centuries of
development in Tibet, a unique combination of religion and politics with Tibetan Buddhism evolved.
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Buddha Unfolding Festival, Drepung Monastery
目前，藏传佛教可分为四个教派：宁玛派，噶举派，格鲁派，萨迦。
Major Sects of Tibetan Buddhism
Present Tibetan Buddhism can be divided into four sects: Nyingmapa, Kagyupa, Gelugpa, and
Sakyapa.
宁玛在藏语中思是'老'。宁玛派是藏传佛教中最古老的教派。它也被称为'红教'，因为在这个
教派僧人和尚总是穿红色的帽子。噶举派创造于 11 世纪中叶，它是藏传佛教中有名的分支机构。
它被称为“白教”是由于这个教派僧侣穿白色长袍，他们的寺庙都被漆成白色。在 14 世纪，宗
喀巴创建的格鲁派鼓励僧侣过着简朴的生活和无私的精神。这个教派僧人戴黄色帽子，所以被称
为“黄教”。在西藏，萨迦意思是“丰富多彩”。萨迦教派的寺院都被漆成红色，白色和黑色的
条纹，象征着文殊菩萨，观音和金刚，因此它被称为“丰富多彩的节”。
Nyingmapa means 'old' in Tibetan. Nyingmapa is the oldest sect in Tibetan Buddhism. It is also
called 'Red sect' because monks in this sect always wear red monk hats. The Kagyupa sect was created
in the middle of 11th century, and it is famous for having the most branches in Tibetan Buddhism. It is
called 'white sect' because monks belonging to this sect wear white robes and their temples are painted
white. In 14th century, Tsong Khapa created Gelugpa sect. This sect encourages monks to live an
austere and unselfish life. Monks of this sect wear yellow hats, so it is called 'yellow sect'. In Tibetan,
sakyapa means 'colorful'. Temples of the Sakyapa sect are painted in red, white and black stripes,
symbolizing Manjusri Bodhisattva, Avalokitesvara and Vajradhara, so it is called the “colorful sect”.
有许多藏传佛教寺院在中国，这是值得一游，体验地道的藏传佛教文化。著名的藏传佛教寺
院包括：哲蚌寺，甘丹寺，拉卜楞寺寺，萨迦寺，色拉寺，扎什伦布寺和塔尔寺。
There are many Tibetan Buddhist monasteries in China, which are worth visiting to experience
authentic Tibetan Buddhist culture. Famous Tibetan Buddhist monasteries include: Drepung Monastery,
Ganden Monastery, Labrang Monastery, Sakya Monastery, Sera Monastery, Ta'er Monastery and
Tashilhunpo Monastery.
3.3 佛教对中国人生活的影响力
Influence of Buddhism over the Life of Chinese

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在其悠久的历史，佛教对中华文明留下了不可磨灭的影响。许多单词和短语，起源于佛教。
就以一口语短语,” 临时抱佛脚”的意思是”最后一分钟作出的努力”。这在一定意义上揭示了中
国对信仰的功利性态度。许多人磕头、在寺庙烧香是因为他们遇到了困难。佛教和禅宗文学的痕迹
是显而易见的。不少像唐时期著名诗人白居易的居士，但这并不妨碍他们一定程度上的自我放纵。
正如今天的白领阶层去酒吧，唐朝学者去餐厅喝酒，调情。在今天的中国，佛教寺庙，佛教石窟
及石窟和佛教圣山，特别是在国家或省级历史文化名城列出的，已成为旅游热点。
Over its long history, Buddhism has left an indelible impact on Chinese civilization. Many words
and phrases have root in a Buddhist origin. Take a colloquial phrase as an example, 'to hold the foot of
Buddha at the moment" means "to make a last minute effort". This reveals in a sense the true attitude of
the Chinese toward the utilitarian aspects of belief. Many people kowtow to whatever gods they
encounter and will burn incense in any temple. In literature traces of Buddhism and Zen are obvious.
Quite a few famous poets in Tang Dynasty like Bai Juyi were lay Buddhists but this did not prevent
them from indulging in a little from time to time. Just as today's white collar classes go to bars, the Tang
scholars went to restaurants to drink and flirt with the almahs. In today's China, Buddhist temples,
Buddhist caves and grottoes and Buddhist Holy Mountains, especially the ones listed in the national or
provincial historical and cultural relics, have become the hot spots for tourism. It is not uncommon for
the income of a temple to cover the expenses of a whole county or district.
4 佛教核心观点
Core Beliefs In Buddhism
1．佛教创立于约公元前 6—5 世纪的印度。
Buddhism was founded in India around the 6th to 5th century B．C．
2．据说佛教创始人为释迦牟尼。
It is said that the founder of Buddhism was Sakyamuni．
3．大约在 2 世纪，大乘佛教传人汉人居住的中原地区。
About the 2th century ， Mahayana Buddhism entered Central China ， inhabited by the Han
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nationality．
4．“三宝”即“佛”、“法”、“僧”。
The Three Precious Treasures include the Buddha，the Dharma(Law 0r Way)and the Sangha(the
Monastic Order)．
5．佛教在中国一直与儒学、道教共存。
Buddhism has always co-existed with Confucianism and Daoism．
6．佛像和菩萨雕塑供奉在寺院里，让人们拜祭。
Buddhism has and Bodhisattva statues have been placed for worship in monasteries．
7．直到现在，小乘佛教仍然流行于傣族地区。
Up to the present time．Hinayana Buddhism (Lesser Vehicle)is still prevalent as in the regions
inhabited by Dai nationality．
8．传统之间相互共存促进了有中国特色的宗教的形成。
Their mutual co-existence of the tradition has produced a religion with distinct Chinese
characteristics．
9．同一个寺院里除释迦牟尼以外，还供奉了许多其他佛像和菩萨雕塑。
In addition to Sakyamuni, many other Buddhism has and Boddhisattvas statues have been placed
in the same monasteries
10．佛教在中国传播时，僧人把“道场”中国化，为不同的菩萨安排了不同的“道场”。
As Buddhism spread throughout China ， Buddhist monks added Chinese characteristics to the
Daochang and accordingly placed different Buddhas in the different Daochang in China．
11．四个主要宗派为天台宗、华严宗、净土宗和禅宗，这四个宗派都形成于公元 581 年到 755 年
之间。这些宗派在中国和日本有相当大的影响。
The four major sects(Tiantai ，Huayan，Jingtu and Chan)appeared between 581 and 755A.D.,
and they had considerable influence in both China and Japan．
12．“八正道”为“正见”、“正思维”、“正语”、“正业”、“正命”、“正勤”、“正
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念”、“正定”。
This eight-fold path consists of right knowledge, right thought ， right speech ， right
behavior，fight livelihood，fight effort，right mindfulness and right concentration．
13．修“八正道”的佛法修行人渴望实现“涅磐”。“涅椠”超越了死亡和诸种烦恼，脱离了
生死的轮回，进人到安静、自在、无为的快乐境界中。
By following the eight-fold path ， Buddhist followers aim to attain Nirvana, a condition of
eternal and tranquil bliss that is beyond the limits of death，rebirth，thoughts and feelings．
14．释迦牟尼是一位王子。他年轻时，痛感人世间遭受的贫穷、苦难、疾病、死亡。29 岁时他毅
然舍弃物欲世界，出家修行。．
Sakyamuni was a prince ． When he was young, he sadly saw that people suffered in
poverty ， pain ， sickness and death ． Around the age of 29 ， the prince made his break from the
material world and plunged off in search of enlightenment．
15．传说，释迦牟尼来到一棵菩提树下，静坐苦思，后来觉悟成佛。
As the story goes ，Sakyamuni came to a fig tree ．He sat beneath it and then he slipped into
deep meditation．Afterwards he achieved enlightenment and became Buddha．
16．“四谛”即苦、集、灭、道。
The four noble truths：life is suffering，the cause of suffering is desire, the answer is to quench
desire, and the way to this end is to follow the eight-fold path．
17．大乘佛教认为，每个人与一切众生都有着同体的联系，佛祖不会入涅檗而抛弃众生，相
反，他会继续普度众生。
Mahayana Buddhism(Greater Vehicle)holds that the fate of an individual is linked to the fate of
all others ． The Buddha doesn't float off into his own Nirvana ， leaving other people behind. He
continues to exude spiritual、help to those see—king Nirvana．
18．小乘佛教认为，涅桀之路是个人的追求。凡要证得涅椠者，必须自己走自己的路。
Hinayana(Lesser Vehicle)holds that the path to Nirvana is an individual pursuit ． People who
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seek Nirvana must tread its path on their own．
19．天台宗为中国佛教最早的宗派，创始人为中国隋代的智颤。他以《妙法莲华经》为基本依
据，将其他佛教经典分为“五时八教”，提倡禅定和佛教义理双修。
Tiantai was the earliest sect of Chinese Buddhism ． It was founded by Zhiyi during the Sui
Dynasty．Zhiyi took the Lotus Sutra as his basis ； he classified the other Buddhist sutras into five
periods and eight types of teachings and he also emphasized both meditation practice and scriptural
study．
20．华严宗出现于公元 7 世纪，创始人为唐朝的法藏。此宗在公元 7 世纪后期传入朝鲜，公元
725 年到 740 年之间传人日本。
Huayan Sect was established in the 7th century by a Chinese monk ， Fa Zang ， of the Tang
Dynasty．This sect reached Korea in the late 7th century，and Japan between 725 and 740．
21．禅宗是佛教的一个宗派。梵文“dhyana”的汉语音译为“禅那”，意思是“静虑”。相传
印度的菩提达摩创建了此宗禅法，中国人称他为“达摩”。此宗重视禅定，认为人人心里都有
佛性。
Chan Buddhism is a sect of Mahayana Buddhism ． The“Channa” is a transliteration of the
Sanskrit term“dhyana” ． which means“meditation" ． It is said that the founder of the Chan
Buddhism was Bodhidharma who was known to the Chinese as Da Mo ． This sect emphasizes
meditation，it holds that the universal“Buddha, nature” is immanent within ourselves．
22．净土宗以描述西方净土的印度佛教经典为基础，凡是一心专念阿弥陀佛的修行者和认为传
统佛教的清规戒律太繁琐的居士，都可以专修此法。
Jingtu Buddhism is based upon a number of Indian Buddhist texts describing a pure land to the
west ． Especially it is designed for those, who devoutly chant the name of Amitabha and for
laypersons who find traditional Buddhist moral rules and meditation discipline too strict．
23．藏族人信仰佛教。藏传佛教俗称“喇嘛教”。在公元 7 世纪吐蕃国王松赞干布统治时期，
佛教传人西藏。公元 14 世纪末，藏传佛教有了不同的宗派，其中包括红教、白教和黄教。
The Tibetan people believe in Buddhism．It is called Lamaism．It spread into Tibet during the
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reign of Tubo King Songtsan Gambo in the 7th century．By the end of the 14th century，the Tibetan
Buddhism had a variety of sects, including the Red Sect，the White Sect and the Yellow Sect．
24．公元前 65 年，佛教传播到中国。传播者为两个印度僧人，他们受汉明帝邀请，来中国建立
寺庙。刚开始，由于主流传统文化的原因，佛教在中国并没有什么影响。
Buddhism was first introduced to China about 65 B ．C．by two Indian monks who had been
invited by Emperor Ming of the Han Dynasty to establish a monastery in China ． In the
beginning，Buddhism did not have much influence in China due to the prevailing traditional Chinese
culture．
25．在早期，佛教术语、思想，以及佛教的艺术形式必须中国本土化。初期的一种办法是用道
家术语，其优点是让人听起来熟悉。
At the early stage ，Buddhist word and ideas, as well as its artistic forms, had to be translated
into Chinese terms ． One early solution was to employ Daoist terminology ， and this had the
advantage of sounding familiar．
26．普贤的坐骑是白象，“普贤”之意即为德行无边无量。普贤是释迦牟尼的肋侍之一，有些
寺庙把释迦牟尼、文殊、普贤同祀于大雄宝殿。
Puxian (Samantabhadra) symboHzes infinite virtue and is represented riding a white
elephant ． “ Puxian”is considered to be one of Sakvamuni’s close assistants ． In some
monasteries, the statues of Sakyamuni．Wenshu and Puxian statues are placed in the Grand Buddha
Hall．
27．阿弥陀佛又名接引佛，他随释迦牟尼得道成佛。接引佛为西方极乐世界的教主，能接引众
生，往生西方净土。
Amitabha is also called Jieyin Buddha ． Along with Sakvamuni ． he attained the state of
Buddha-hood through his perfect enlightenment ． Amitabha takes charge of the Buddhist Western
Paradise．and his work is to usher sentient beings into the paradise when they pass away．
28．弥勒佛通常供在寺庙的第一重殿。佛教传人中国后，弥勒佛迅速“中国化”，在民间广受
崇拜。
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The statue of Maitreya is usually placed in the first main hall of a monastery ．When Buddhism
entered China ． Maitreya quickly took on Chinese characteristics and became popular among the
people．
29．观音有三十三种化身，如千手相、十一面相、四十八臂相。观音有大慈大悲、救苦救难菩萨
之号，他的法力广大，因中国古典文学名著《西游记》而家喻户晓。
Guanyin has 33 various images．including an image with 1000 hands，an image with 11 faces．
and an image with 48 arms ． Guanyin serves as the Bodhisattva of perfect compassion and
kindness，helping the needy and relieving the distressed ．His infinite Buddhist power is known in
every household due to the popularity of the famous Chinese literary classic ，The Pilgrimage to the
West．
30．根据佛教经典，文殊菩萨是转轮圣王的第三太子。相传佛教传人中国后，他在五台山显
相。文殊手持宝剑，表示法力广大、智慧超凡.
According to the Buddhist classics ． Wenshu was the third son of the Holy King in charge of
reincarnations． Legend has it that as Buddhists entered China， Wenshu appeared on Mt．Wutai．
Wenshu holds a sword that symbolizes his infinite Buddhist power and perfect wisdom．
31．根据佛教经典，地藏受释迦牟尼的委托，立下宏愿，在佛祖寂灭后、弥勒佛未降生前，尽
度六道众生，拯救诸苦。皆如愿，遂成佛，称其为地藏。
According to the Buddhist classics, during the period from the Nirvana of Sakyamuni to the
advent of Maitreya ， Dizang Bodhisattva vowed to save all beings from suffering in the Six
Paths ． He vows not to achieve Buddhahood until all the Hells are empty, and is thus therefore
referred as the King of Hell．
32．四大天王被称为“四大金刚”，源于印度佛教传说。这四大金刚能够驱逐邪魔，护持众佛
祖，保天下风凋雨顺，故多塑于寺院的第一重殿。
The Four Heavenly Kings are depicted as the Four Warrior Attendants(Vajras) ． Their origin
stems from an Indian Buddhism legend ， and these kings are able to drive out evil and
monsters ． protect Buddhas ， and assure favorable conditions for the growth of crops each
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year．Therefore, their images are usually placed in the first main hall of a Buddhist monastery．
33．根据佛教经典，十六罗汉是释迦牟尼的弟子。受佛祖嘱托，他们不入涅槃，长住人间，受
世人供养而为众生造福。
According to Buddhist classics，Sakyamuni's disciples are sixteen Arhats．They are instructed
by the Buddha not to ascend into the Buddhist Western Paradise，and instead they are asked to reside
in the world, the human beings take care of them, and in return the Arhats bring benefit to human
beings．
34．十六罗汉的传说受到了汉族佛教徒对于罗汉的崇敬，他们将罗汉的人数和法力“扩大
化”，于是有了“五百罗汉”之说。
The legend pf the Sixteen Arhats gave rise to the esteem for the Arhats fron Buddhist followers
in the regions inhabited by the Han nationality ． In addition, the followers increased the Arhat
numbers and magnified their Buddhist power, thus bring forth the saying about the 500 Arhats．
35. 四圣谛，八正道和五戒。
The principles of Buddhist philosophy (The Core Beliefs in Buddhism) in practice are:
The Four Noble Truths, the Noble Eightfold Path and The Five Precepts....
四个基本观点（四圣谛）THE FOUR NOBLE TRUTHS
第一：任何人都会有不满意和苦难，能正确应对就是圣贤。
The First Noble Truth
Unsatisfactoriness and suffering exist and are universally experienced.
第二:无理的欲望和依赖是不满意和受苦的原因。
The Second Noble Truth
Desire and attachment are the causes of unsatisfactoriness and suffering.
第三：有办法消除不满意和受苦。
The Third Noble Truth
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There is an end to unsatisfactoriness and suffering.
第四：坚持如下八个规则就能消除不满意和受苦。
The Fourth Noble Truth
The end can be attained by journeying on the Noble Eightfold Path.
46. 八正道 (八个规则) NOBLE EIGHTFOLD PATH
1). 坚持正确的观点理念。
不要歪曲妄想事理和规律。如衣服为御寒，整洁即可，非有它能；性交为生育，非有它
获。富贵来自勤劳无害敬人，非争抢、非害人、非搞迷信所得。
1). Right View/Understanding
(Understanding the Four Noble Truths) - See things as they truly are without delusions or
distortions for all things change. Develop wisdom by knowing how things work, knowing oneself and
others.
2). 坚持正确的生活思想观点道路。
正确的生活思想观点道路：坚信善得福、恶得祸的真理。无论好坏人，对待他们不以自己
为核心或自大或争强好胜或伤害，否则，惹人生气使坏而自己受损失、受灾害；满腔热忱地去
对人友好、保护、不害、敬顺、利乐。
2). Right Thinking
Decide to set a life on the correct path. Wholehearted resolution and dedication to overcoming
the dislocation of self-centered craving through the development of loving kindness, empathy and
compassion.
3). 坚持正确的话语。
戒掉谎言、欺骗、诡计、诽谤、闲话、抱怨、粗言、恶语，培养自己讲诚实真诚客气无害的话
语。让你的话语反映你的助益而不伤害任何人的心愿。
3). Right Speech
Abstinence from lies and deceptions, backbiting, idle babble and abusive speech. Cultivate
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honesty and truthfulness; practice speech that is kind and benevolent. Let your words reflect your
desire to help, not harm others.
4). 坚持正确的行为。在自己的行为中，要落实对所有好坏之人都忠诚和平、无冲突、不对
立、不伤害的理念。
4). Right Conduct
(Following the Five Precepts) - Practice self-less conduct that reflects the highest statement of
the life you want to live. Express conduct that is peaceful, honest and pure showing compassion for
all beings.
5). 坚持正当的职业。
不以非法伤害它人或生命而谋生，要从事养护和服务于他人的工作。如，不加入黑社会等
犯罪组织，不聚众赌博，不参加卖淫、卖毒品行业，不非法渔猎等等。
5). Right Livelihood
Earn a living that does not harm living things. Avoidance of work that causes suffering to others
or that makes a decent, virtuous life impossible. Do not engage in any occupation that opposes or
distracts one from the path. Love and serve our world through your work.
6). 坚持正确的努力。
在努力达到为善断恶的目标过程中，适度正常而为。相信不可能在短时间内就会取得很大
成绩。如：在断恶时，会有反复；在行善时，会有怀疑，都属正常。不必气馁，不断努力，总
会成功。
6). Right Effort
Seek to make the balance between the exertion of following the spiritual path and a moderate life
that is not over-zealous. Work to develop more wholesome mind states, while gently striving to go
deeper and live more fully.
7). 坚持内省检讨。
每日内省，要保持自己的感受、情绪、想法、话语、做事等宜善他人而不损害他人。这样才能
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获得好生活。因为宜善生福、损害得祸、自己的思想观点言行表情制造了自己生活中的一切。
7). Right Mindfulness
Become intensely aware of all the states in body, feeling, and mind. Through constant vigilance
in thought, speech and action seek to rid the mind of self-centered thoughts that separate and replace
them with those that bind all beings together. Be aware of your thoughts, emotions, body and world as
they exist in the present moment. Your thoughts create your reality.
8). 坚持不断学习思考圣贤文、劝善书、心理学、哲学等，不断提高敬顺无害勤劳有益的能
力，努力做到纯善无恶。
8). Right Concentration
Deep meditation to lead to a higher state of consciousness (enlightenment). Through the
application of meditation and mental discipline seek to extinguish the last flame of grasping
consciousness and develop an emptiness that has room to embrace and love all things.
47. 五戒 THE FIVE PRECEPTS（五种对自己的大害）
五戒是佛教信徒的基本道德准则。
五戒是自愿执行的，而不是来自神的诫命。
从本质上讲，这些戒律能促进与人和谐，减少自己与他人之间的痛苦灾难冲突等。最基础
性的道德原则就是：不害和有益。
The Five Precepts are basic ethical guidelines for the followers of Buddhism.
They are undertaken voluntarily, rather than as commandments from a god.
Essentially, these precepts promote harmony and reduce suffering between ourselves
and others. The underpinning moral code has two qualities: compassion
and loving kindness , which are used as the guiding principles in life.
五戒：
1). 我保证不生气、不伤害人。 I undertake the precept to refrain from destroying living
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creatures.
2). 我保证不沾他人便宜，更不会偷盗。 I undertake the precept to refrain from taking that
which is not given.
3). 我保证不乱淫、不过淫。 I undertake the precept to refrain from sexual misconduct.
4). 我保证不自赞，不毁他、不胡说、不告状。I undertake the precept to refrain from incorrect
speech.
5). 我保证不沾毒品，不沾醉酒、不沾迷信歪理邪说。 I undertake the precept to refrain from
intoxicatants.
48. 因果报应 Karma
因果报应是说有因必有果，也就是说，我们的一切行为都有结果。
Karma is the law that every cause has an effect, i.e., our actions have results.
49. 智慧 Wisdom
真正的智慧不只是相信教义而是实践和了悟真相。
True wisdom does not simply believe what we are told but instead experiencing and
understanding truth.
50. 慈悲 Compassion
慈悲心的特质包括的愿与别人分享、随时愿意给人安乐、有同情心、关心别人以及照顾别
人。
Compassion includes qualities of sharing, readiness to give comfort, sympathy, concern, and
caring.
5 佛教经文典籍汉英对照
5.1 《心经》
《般若波罗蜜多心经》
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The Heart of Prajna Paramita Sutra
观自在菩萨行甚深般若波罗蜜多时，照见五蕴皆空，度一切苦厄。舍利子，色不异空，空
不异色，色即是空，空即是色。受想行识，亦复如是。舍利子，是诸法空相，不生不灭、不垢不
净、不增不减。是故空中无色，无受想行识；无眼耳鼻舌身意，无色声香味触法，无眼界乃至
无意识界；无无明、亦无无明尽，乃至无老死，亦无老死尽；无苦集灭道，无智亦无得，以无
所得故，菩提萨埵，依般若波罗蜜多故，心无挂碍。无挂碍故无有恐怖。远离颠倒梦想，究竟
涅槃。三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提，故知般若波罗蜜多，是大神
咒，是大明咒，是无上咒，是无等等咒，能除一切苦，真实不虚，故说咒曰：揭谛揭谛，波罗
揭谛，波罗僧揭谛，菩提萨婆诃。
When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the
Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.
Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is
emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.
Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not
defiled, not pure; and they neither increase nor diminish. Therefore, in emptiness there is no form,
feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights,
sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field
of mind consciousness; and no ignorance or ending of ignorance, up to and including no old age and
death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no
Way, and no understanding and no attaining.
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.
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5.2 《盂兰盆经》
佛说《盂兰盆经》
The Buddha Speaks: The Ullambana Sutra
　　闻如是。一时佛在舍卫国祇树给孤独园。
Thus I have heard, at one time, the Buddha dwelt at Shravarsti in the Garden of the Benefactor of
Orphans and the Solitary.
大目犍连，始得六通。欲度父母，报乳哺之恩。
Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and
mother to repay their kindness for raising him.
即以道眼，观视世间，见其亡母生饿鬼中，不见饮食，皮骨连立。目连悲哀，即以钵盛饭，
往饷其母。母得钵饭，便以左手障钵，右手抟食。食未入口，化成火炭，遂不得食。
Thus, using his way eye, he regarded the world and saw that his deceased mother had been born
among the hungry ghosts, having neither food nor drink, she was but skin and bones. Mahaudgalayana
felt deep pity and sadness, filled a bowl with food and went to provide for his mother. She got the bowl,
screened it with her left hand, and with her right hand made a fist of food. But, before it entered her
mouth, it turned into burning coals which could not be eaten.
目连大叫，悲号涕泣，驰还白佛，具陈如此。
Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set
forth all of this.
　佛言：汝母罪根深结，非汝一人力所奈何。汝虽孝顺，声动天地。天神、地祇、邪魔、外道道士、
四天王神，亦不能奈何。当须十方众僧威神之力，乃得解脱。
The Buddha said, "your mother's offenses are deep and firmly rooted. You alone do not have
enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits,
twisted demons, and those outside the way, Brahmans, and the four heavenly king gods, are also without
sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is
neceessary for the liberation to be attained.
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吾今当说救济之法，令一切难，皆离忧苦。
　　 I shall now speak a dharma of rescue, which causes all those in difficulty to leave worry and
suffering, and to eradicate obstacles from offenses.
　　佛告目连：十方众僧，七月十五日，僧自恣时。当为七世父母，及现在父母，厄难中者，具
饭百味五果、汲灌盆器、香油锭烛、床敷卧具，尽世甘美以着盆中，供养十方大德众僧。当此之日，
一切圣众，或在山间禅定；或得四道果；或在树下经行；或六通自在，教化声闻、缘觉；或十地
菩萨大人，权现比丘。在大众中，皆同一心，受钵和罗饭。具清净戒，圣众之道，其德汪洋。
The Buddha told Maudgalyayana: "The fifteenth day of the seventh month is the Pravarana day for
the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations
past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering
of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps,
candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten
directions. On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or
obtaining the four fruits of the way, or walking beneath trees, or using the independence of the six
penetrations, to teach and transform sound hearers and those enlightened to conditions. Or provisionally
manifesting as bhikshus when in fact they are great Bodhisattvas on the tenth ground--all complete in
pure precepts and oceanlike virtue of the holy way--should gather in a great assembly and all of like
mind receive the pravarana food.
其有供养此等自恣僧者，现世父母、六亲眷属，得出三途之苦，应时解脱，衣食自然。若父
母现在者，福乐百年。若七世父母生天，自在化生，入天华光。
　 If one thus makes offerings to these Provarana Sangha, one's present father and mother, parents of
seven generations, as well as the six kinds of close relatives, will escape from the three paths of
sufferings. And at that time attain release. Their clothing and food will spontaneously appear. If the
parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven
generations will be born in the heavens. Transformationally born, they will independently enter the
celestial flower light, and experience limitless bliss. At that time the Buddha commanded the assembled
Sangha of the ten directions to recite mantras and vows for the sake of the donor's family, for parents of
seven generations. After practicing dhyana concentration, they then may accept the food. When first
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receiving the basin, place it before the Buddha in the stupa. When the assembled sangha has finished the
mantras and vows, then they may accept it. 　
时目连比丘，及大菩萨众，皆大欢喜。目连悲啼泣声，释然除灭。时目连母，即于是日，得
脱一劫饿鬼之苦。
At that time the bhikshu Maudgalyayana and the assembly of great Bodhisattvas were all
extremely delighted and the sorrowful sound of Maudgalyayana's crying ceased.
　　At that time Maudgalyayana's mother obtained liberation from one kalpa of suffering as a hungry
ghost.
目连复白佛言：弟子所生母，得蒙三宝功德之力、众僧威神之力故。
Maudgalyayana addressed the Buddha and said, "this disciple's parents have received the power of
the merit and virtue of the triple jewel, because of the awesome spiritual power of the assembled
Sangha.
　　若未来世，一切佛弟子，亦应奉盂兰盆，救度现在父母，乃至七世父母，可为尔否？
If in the future the Buddha's disciples practice filiality by offering up the Ullambana basins, will
they be able to cross over their present fathers and mothers as well as those of seven generations past?"
佛言：大善快问！我正欲说，汝今复问。
The Buddha replied "good indeed, I am happy you asked that question. I just wanted to speak
about that and now you have also asked about it.
善男子，若比丘比丘尼、国王太子、大臣宰相、三公百官、万民庶人，行慈孝者，皆应先为所
生现在父母、过去七世父母，于七月十五日佛欢喜日、僧自恣日，以百味饭食，安盂兰盆中，施
十方自恣僧。
Good man, if bhikshus, bhikshunis, kings, crown princes, great ministers, great officials, cabinet
members, the hundreds of officers, and the tens of thousands of citizens wish to practice compassionate
filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers
of seven lives past, on the fifteenth day of the seventh month, the day of the buddhas' delight, the day of
the Sangha's Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and
offer them to the Pravarana Sangha of the ten directions.

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愿使现在父母，寿命百年无病，无一切苦恼之患。乃至七世父母，离饿鬼苦，生人天中，福
乐无极。
They should vow to cause the length of life of the present father and mother to reach a hundred
years without illness, without sufferings, afflictions, or worries, and also vow to cause seven generations
of fathers and mothers to leave the sufferings of the hungry ghosts, to be born among men and gods, and
to have blessings and bliss without limit.
是佛弟子修孝顺者，应念念中，常忆父母，乃至七世父母。年年七月十五日，常以孝慈，忆
所生父母，为作盂兰盆，施佛及僧，以报父母长养慈爱之恩。若一切佛弟子，应当奉持是法。
The Buddha told all the good men and good women, "those disciples of the Buddha who cultivate filial
conduct should in thought after thought, constantly recall their present fathers and mothers when
making offerings, as well as the fathers and mothers of seven lives past. Every year, on the fifteenth day
of the seventh month, they should always, out of filial compassion, recall their parents who bore them
and those of seven lives past, and for their sakes perform the offering of the Ullambana basin to the
Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished
them. All Buddhas' disciples should respectfully receive this dharma."
　时目连比丘，四辈弟子，欢喜奉行。
At that time the bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the
Buddha said, practiced it with delight.
5.3 《八大人觉经》
佛说八大人觉经
Eight Great Awakenings Sutra
Translated by Shramana An Shr Gao of the Latter Han Dynasty
Buddhist Disciples! At all times, day and night, sincerely recite and bear in mind these eight truths that
cause great people to awaken.
为佛弟子，常于昼夜，至心诵念八大人觉：
第一觉悟：世间无常；国土危脆，四大苦空，五阴无我，生灭变异，虚伪无主，心是恶源，
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形为罪薮，如是观察，渐离生死。
The First Awakening: The world is impermanent. Countries are perilous and fragile. The body is a
source of pain, ultimately empty. The five skandhas are not the true self. Life and Death is nothing but a
series of transformations—hallucinatory, unreal, uncontrollable. The intellect is a wellspring of
turpitude, the body a breeding ground of offenses. Investigate and contemplate these truths. Gradually
break free of death and rebirth.
第二觉知：多欲为苦；生死疲劳，从贪欲起，少欲无为，身心自在。
The Second Awakening: Too much desire brings pain. Death and rebirth are wearisome ordeals,
originating from our thoughts of greed and lust. By lessening desires we can realize absolute truth and
enjoy peace, freedom, and health in body and mind.
第三觉知：心无厌足，惟得多求，增长罪恶；菩萨不尔，常念知足，安贫守道，惟慧是业。
The Third Awakening: Our minds are never satisfied or content with just enough. The more we
obtain, the more we want. Thus we create offenses and perform evil deeds. Bodhisattvas don’t wish to
make these mistakes. Instead, they choose to be content. They nurture the Way, living a quiet life in
humble surroundings—their sole occupation, cultivating wisdom.
第四觉知：懈怠坠落；常行精进，破烦恼恶，摧伏四魔，出阴界狱。
The Fourth Awakening: Idleness and self-indulgence are the downfall of people. With unflagging
vigor, great people break through their afflictions and baseness. They vanquish and defeat the four kinds
of demons, and escape from the prison of the five skandhas.
第五觉悟：愚痴生死；菩萨常念，广学多闻，增长智慧，成就辩才，教化一切，悉以大乐。
The Fifth Awakening: Stupidity and ignorance are the cause of death and rebirth. Bodhisattvas
apply themselves and deeply appreciate study and erudition, constantly striving to expand their wisdom
and refine their eloquence. Nothing brings them greater joy than teaching and transforming living
beings.
第六觉知：贫苦多怨，横结恶缘；菩萨布施，等念怨亲，不念旧恶，不憎恶人。
The Sixth Awakening: Suffering in poverty breeds deep resentment. Wealth unfairly distributed
creates ill-will and conflict among people. Thus, Bodhisattvas practice giving. They treat friend and foe
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alike. They do not harbor grudges or despise amoral people.
第七觉悟：五欲过患；虽为俗人，不染世乐，常念三衣，瓦钵法器，志愿出家，守道清白，
梵行高远，慈悲一切。
The Seventh Awakening: The five desires are a source of offenses and grief. Truly great people,
laity included, are not blighted by worldly pleasures. Instead, they aspire to don the three-piece precept
robe and the blessing bowl of monastic life. Their ultimate ambition is to leave the home life and to
cultivate the Path with impeccable purity. Their virtuous qualities are lofty and sublime; their attitude
towards all creatures, kind and compassionate.
第八觉知：生死炽然，苦恼无量；发大乘心，普济一切，愿代众生，受无量苦，令诸众生，
毕竟大乐。
The Eighth Awakening: Like a blazing inferno, birth and death are plagued with suffering and
affliction. Therefore, great people resolve to cultivate the Great Vehicle, to rescue all beings, to endure
hardship on beh. alf of others, and to lead everyone to ultimate happiness.
如此八事，乃是诸佛，菩萨大人，之所觉悟，精进行道，慈悲修慧，乘法身船，至涅盘岸。
复还生死，度脱众生。以前八事，开导一切，令诸众生，觉生死苦，舍离五欲，修心圣道。
These are the Eight Truths that all Buddhas, Bodhisattvas and great people awaken to. Once
awakened, they even more energetically continue to cultivate the Path. Steeping themselves in kindness
and compassion, they grow in wisdom. They sail the Dharma ship across to Nirvana’s shore, and then
return on the sea of birth and death to rescue living beings. They use these Eight Truths to show the
proper course for living beings, causing them to recognize the anguish of birth and death. They inspire
all to forsake the five desires, and to cultivate their minds in the manner of Sages.
若佛弟子，诵此八事，于念念中，灭无量罪，进趣菩提，速登正觉，永断生死，常住快乐。
If Buddhist disciples recite this Sutra on the Eight Awakenings, and constantly ponder its meaning,
they will certainly eradicate boundless offenses, advance towards Bodhi, and will quickly realize Proper
Enlightenment. They will always be free of birth and death, and will abide in eternal bliss.
5.3 《四十二章经》
《佛说四十二章经》
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后汉摩腾、竺法兰共译
第一章出家证果
佛言：辞亲出家，识心达本，解无为法，名曰沙门。常行二百五十戒，进止清净，为四真道
行，成阿罗汉。阿罗汉者，能飞行变化，旷劫寿命，住动天地。次为阿那含。阿那含者，寿终灵神
上十九天。证阿罗汉。次为斯陀含。斯陀含者，一上一还，即得阿罗汉。次为须陀洹。须陀洹者，
七死七生，便证阿罗汉。爱欲断者，如四肢断，不复用之。
The Buddha said, “Those who, taking leave of their families and adopting the life of renunciation,
understand the mind, reach the source, and comprehend the immaterial, are called Sramanas. Those who
observe the two hundred and fifty precepts of morality, who are pure and spotless in their behaviours,
and who exert themselves for the attainment of the stages of progress, are called Arhats. The Arhat is
able to fly through space and assume different forms; his life is eternal, and there are times when he
causes heaven and earth to quake. Below them is the Anagamin who, at the end of a long life, ascend in
spirit to the nineteenth heaven and obtains Arhatship. Next come the Skridagamin who ascends to the
heavens (after his death), comes back to the earth once more, and then attains Arhatship. Then come the
Srotaapanna who cannot become Arhat until he has passed seven more rounds of birth and death. By the
severance of the passions is meant that like the limbs severed they are never again made use of.”
第二章断欲绝求
佛言：出家沙门者，断欲去爱，识自心源，达佛深理，悟无为法。内无所得，外无所求。心
不系道，亦不结业。无念无作，非修非证。不历诸位，而自崇最。名之为道。
The Buddha said, “The renunciate Sramana cuts off the passions, frees himself of attachments,
understands the source of his own mind, penetrates the deepest doctrine of Buddha, and comprehends
the Dharma which is immaterial. He has no prejudice in his heart, he has nothing to hanker after. He is
not hampered by the thought of the Way, nor is he entangled in karma. No prejudice, no compulsion, so
discipline, no enlightenment, and no going up through the grades, and yet in possession of all honours in
itself - this is what is meant by the Way.”
第三章割爱去贪
佛言：剃除须发而为沙门，受道法者，去世资财，乞求取足。日中一食，树下一宿，慎勿再
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矣！使人愚蔽者，爱与欲也。
The Buddha said, “Those who shaving their heads and faces and becomes Sramanas and have
accepted the Doctrine of the Way, should surrender all worldly possessions and be contented with
whatever they obtain by begging. Only one meal a day and loding under a tree, he desires nothing else.
For what makes one stupid and irrational is attachments and passions.”
第四章善恶并明
佛言：众生以十事为善，亦以十事为恶。何等为十？身三、口四、意三。身三者，杀盗淫。口
四者，两舌、恶口、妄言、绮语。意三者，嫉恚痴。如是十事，不顺圣道，名十恶行。是恶若止，名
十善行耳。
The Buddha said, “There are ten things considered good by all beings, and ten things evil. What
are they? Three of them depend upon the body, four upon the mouth, and three upon the mind. The three
evil deeds depending upon the body are: killing, stealing and unchaste deeds. The four depending upon
the mouth are: slendering, cursing, lying and flattery. The three depending upon the mind are: jealousy,
hatred and ignorance. All these things are not in keeping with the Holy Way, and are therefore evil.
When these evils are not done, they are ten good deeds.”
第五章转重令轻
佛言：人有众过，而不自悔、顿息其心，罪来赴身；如水归海，渐成深广。若人有过，自解
知非，改恶行善，罪自消灭；如病得汗，渐有痊损耳。
The Buddha said, “If a man who has committed many sins, does not repent and purify his heart of
evil, retribution will come upon his person as sure as the streams runs into the ocean which becomes
ever deeper and wider. If a man who has committed sins, come to the knowledge of it, reforms himself,
and practises goodness, the force of retribution will gradually exhaust itself as a disease gradually loses
its baneful influence when the patient perspires.”
第六章忍恶无嗔
佛言：恶人闻善，故来扰乱者，汝自禁息，当无嗔责，彼来恶者而自恶之。
The Buddha said, “When an evil-man, seeing you practise goodness, comes and maticiously insults
you, you should patiently endure it and not feel angry with him, for the evil-man is insulting himself by
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trying to insult you.”
第七章恶还本身
佛言：有人闻吾守道，行大仁慈，故致骂佛。佛默不对。骂止，问曰：子以礼从人，其人不
纳，礼归子乎？对曰：归矣！佛言：今子骂我，我今不纳，子自持祸归子身矣！犹响应声，影
之随形，终无免离，慎勿为恶。
The Buddha said, “Once a man came unto me and denounced me on account of my observing the
Way and practicing great loving-kindness. But I kept silent and did not answer him. The denunciation
ceased. Then I asked him. 'If you bring a present to your neighbour and he accepts it not; does the
present come back to you?' He replied, 'It will.' I said, 'You denounce me now, but as I accept it not, you
must take the wrong deed back on your own person. It is like echo succeeding sound, it is like shadow
following object; you never escape the effect of your own evil deeds. Be therefore mindful, and cease
from doing evil.”
第八章尘唾自污
佛言：恶人害贤者，犹仰天而唾，唾不至天，还从已堕；逆风扬尘，尘不至彼，还坌己身。
贤不可毁，祸必灭己。
The Buddha said, “Evil-doers who denounce the wise resemble a person who spits against the sky;
the spittle will never reach the sky; but comes down on himself. Evil-doers again resemble a man who
stirs the dust against the wind, the dust is never raised without doing him injury. Thus, the wise will
never be hurt but the curse is sure to destroy the evil-doers themselves.”
第九章返本会道
佛言：博闻爱道，道必难会；守志奉道，其道甚大。
The Buddha said, “If you endeavour to embrace the Way through much learning, the Way will not
understood. If you observe the Way with simplicity of heart, great indeed is this Way.”
第十章喜施获福
佛言：睹人施道，助之欢喜，得福甚大。沙门问曰：此福尽乎？佛言：譬如一炬之火，数千
百人各以炬来分取，熟食除冥，此炬如故；福亦如之。
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The Buddha said, “Those who rejoice in seeing others observe the Way will obtain great blessing."
A Sramana asked the Buddha, "Would this blessing be destroyed?" The Buddha replied, "It is like a
lighted torch whose flame can be distributed to ever so many others torches which flame can be
distributed to ever so many other torches which people may bring along; and therewith they will cook
food and dispel darkness, while the original torch itself remains burning ever the same. It is even so
with the bliss of the Way.”
第十一章施饭转胜
佛言：饭恶人百，不如饭一善人；饭善人千，不如饭一持五戒者；饭五戒者万，不如饭一
须陀洹；饭百万须陀洹，不如饭一斯陀含；饭千万斯陀含，不如饭一阿那含；饭一亿阿那含，
不如饭一阿罗汉；饭十亿阿罗汉，不如饭一辟支佛；饭百亿辟支佛，不如饭一三世诸佛；饭千
亿三世诸佛，不如饭一无念无住无修无证之者。
The Buddha said, “It is better to feed a good man than one hundred bad men. It is better to feed one
who observes the Five Precepts of the Buddha than to feed one thousand good men. It is better to feed
one Srotaapanna (Stream-enteree) than to feed ten thousands of those who observe the Five Precepts of
Buddha. It is better to feed one Skriddagamin than to feed one million Srotaapanna. It is better to feed
one Anagamin than to feed one Arhat than to feed one hundred millions of Anagamins. It is better to
feed one Pratyekabuddha than to feed one billion of Arhats. It is better to feed one of the Buddha, either
of the present, or of the past, or of the future, than to feed ten billions of Pratyekabuddhas. It is better to
feed one who is above knowledge, one-sidedness, discipline, and enlightenment than to feed one
hundred billions of Buddhas of the past, present, or future.”
第十二章举难劝修
佛言：人有二十难。贫穷布施难，豪贵学道难，弃命必死难，得睹佛经难，生值佛世难，忍
色忍欲难，见好不求难，被辱不嗔难，有势不临难，触事无心难，广学博究难，除灭我慢难，
不轻未学难，心行平等难，不说是非难，会善知识难，见性学道难，随化度人难，睹境不动难，
善解方便难。
The Buddha said, “There are twenty difficult things to attain in this world:
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　　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.
　　11. It is hard to be thorough in learning and exhaustive in investigation.
　　12. It is hard to subdue selfish pride.
　　13. It is hard not to feel contempt toward the unlearned.
　　14. It is hard to be one in knowledge and practice.
　　15. It is hard not to express an opinion about others.
　　16. It is by rare opportunity that one is introduced to a true spiritual teacher.
　　17. It is hard to gain an insight into the nature of being and to practice the Way.
　　18. It is hard to follow the way of a saviour.
　　19. It is hard to be always the master of oneself.
　　20. It is hard to understand thoroughly the Ways of Buddha.”
第十三章问道宿命
沙门问佛：以何因缘，得知宿命，会其至道？佛言：净心守志，可会至道。譬如磨镜，垢去
明存；断欲无求，当得宿命。
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A monk asked the Buddha, “Under what conditions is it possible to come to the knowledge of the
past and to understand the most supreme Way? The Buddha answered, "Those who are pure in heart and
single in purpose are able to understand the most supreme Way. It is like polishing a mirror, which
becomes bright when the dust is removed. Remove your passions, and have no hankering, and the past
will be revealed to you.”
第十四章请问善大
沙门问佛：何者为善？何者最大？佛言：行道守真者善，志与道合者大。
A monk asked the Buddha, “What is good, and what is great?" The Buddha replied, "Good is to
practice the Way and to follow the truth. Great is the heart that is in accord with the Way.”
第十五章请问力明
沙门问佛：何者多力？何者最明？佛言：忍辱多力，不怀恶故，兼加安健。忍者无恶，必为
人尊。心垢灭尽，净无瑕秽，是为最明。未有天地，逮于今日；十方所有，无有不见，无有不知，
无有不闻，得一切智，可谓明矣！
A monk asked the Buddha, “What is most powerful and what is most illuminating?” The Buddha
replied, "Meekness is most powerful, for it harbours no evil thoughts, and, moreover, it is restful and
full of strength. as it is free from evils, it is sure to be honoured by all. The most illuminating is a mind
that is thoroughly cleansed of dirt, and which, remaining pure, retains no blemishes. From the time
when there was yet no heaven and earth till the present day, there is nothing in the ten quarters which is
not seen, or known, or heard by such a mind, for it has gained all-knowledge, and for that reason it is
called 'illuminating'.”
第十六章舍爱得道
佛言：人怀爱欲，不见道者，譬如澄水，致手搅之，众人共临，无有睹其影者。人以爱欲交
错，心中浊兴，故不见道。汝等沙门，当舍爱欲。爱欲垢尽，道可见矣！
The Buddha said, “Those who have passions are never able to preceive the Way; for it is like
stirring up clear water with hands; people may come there wishing to find a reflection of their faces,
which, however, they will never see. A mind troubled and vexed with the passions is impure, and on that
account it never sees the Way. O monks, do away with passions. When the dirt of passion is removed
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the Way will manifest itself.”
第十七章明来暗榭
佛言：夫见道者，譬如持炬，入冥室中，其冥即灭，而明独存；学道见谛，无明即灭，而
明常存矣！
The Buddha said, “Seeing the Way is like going into a dark room with a torch; the darkness
instantly departs, while the light alone remains. When the Way is attained and the truth is seen,
ignorance vanishes and enlightenment abides forever.”
第十八章念等本空
佛言：吾法念无念念、行无行行、言无言言、修无修修，会者近尔，迷者远乎！言语道断，非
物所拘，差之毫厘，失之须臾。
The Buddha said, “My doctrine is to think the thought that is unthinkable, to practise the deed that
is non-doing, to speak the speech that is inexpressible, and to be trained in the discipline that is deyond
discipline. Those who understand this are near, those who are confused are far. The Way is beyond
words and expressions, is bound by nothing earthly. Lose sight of it to an inch, or miss it for a moment,
and we are away from it forever more.”
第十九章假真并观
佛言：观天地，念非常。观世界，念非常。观灵觉，即菩提。如是知识，得道疾矣！
The Buddha said, “Look up to heaven and down on earth, and they will remind you of their
impermanency. Look about the world, and it will remind you of its impermanency. But when you gain
spiritual enlightenment, you shall then find wisdom. The knowledge thus attained leads you quickly to
the Way.”
第二十章推我本空
佛言：当念身中四大，各有自名，都无我者。我既都无，其如幻耳！
The Buddha said, “You should think of the four elements of which the body is exposed. Each of
them has its own name, and there is no such thing there known as ego. As there is really no ego, it is like
unto a mirage.”
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第二十一章名声丧本
佛言：人随情欲，求于声名；声名显著，身已故矣！贪世常名而不学道，枉功劳形。譬如烧
香，虽人闻香，香之烬矣！危身之火，而在其后。
The Buddha said, “Moved by their selfish desires, people seek after fame and glory. But when they
have acquired it, they are already strikened in years. If you hanker after wordly fame and practise not
the Way, your labours are wrongfully applied and your energy is wasted. It is like unto burning an
incense stick.”
第二十二章财色招苦
佛言：财色于人，人之不舍。譬如刀刃有蜜，不足一餐之美；小儿舐之，则有割舌之患。
The Buddha said, “People cleave to their worldly possessions and selfish passions so blindly as to
sacrifice their own lives for them. They are like a child who tries to eat a little honey smeared on the
edge of a knife. The amount is by no means sufficient to appease his appetite, but he runs the risk of
wounding the tongue.”
第二十三章妻子甚狱
佛言：人系于妻子舍宅，甚于牢狱。牢狱有散释之期，妻子无远离之念。情爱于色，岂惮驱
驰！虽有虎口之患，心存甘伏，投泥自溺，故曰凡夫。透得此门，出尘罗汉。
The Buddha said, “Men are tied up to their famililes and possessions more helplessly than in a
prison. There is an occassion for the prisoner to be released, but the housholders entertain no desire to
be relieved from the ties of family. Even into the paws of a tiger, he will jump. Those who are thus
drowned in the filth of passion are called the ignorant. Those who are able to overcome it are saintly
Arhats.”
第二十四章色欲障道
佛言：爱欲莫甚于色。色之为欲，其大无外，赖有一矣。若使二同，普天之人，无能为道者
矣。
The Buddha said, “There is nothing like lust. Lust may be said to be the most powerful passion.
Fortunately, we have but one thing which is more powerful. If the thirst for truth were weaker than
passion, how many of us in the world will be able to follow the way of righteousness?”
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第二十五章欲火烧身
佛言：爱欲于人，犹如执炬逆风而行，必有烧手之患。
The Buddha said, “Men who are addicted to the passions are like the torch-carrier running against
the wind; his hands are sure to be burned.”
第二十六章天魔娆佛
天神献玉女于佛，欲坏佛意。佛言：革囊众秽，尔来何为？去！吾不用。天神愈敬，因问道
意。佛为解说，即得须陀洹果。
The Lord of Heaven offered a beautiful fairy to the Buddha, desiring to tempt him to the evil path.
But the Buddha said, “Be gone. What use have I for the leather bag filled with filth which you brought
to me?" Then, the god reverently bowed and asked the Buddha about the essence of the Way, in which
having been instructed by the buddha, it is said he attained the fruit of Srotaapanna.”
第二十七章无著得道
佛言：夫为道者，犹木在水，寻流而行。不触两岸，不为人取，不为鬼神所遮，不为洄流所
住，亦不腐败，吾保此木决定入海。学道之人，不为情欲所惑，不为众邪所娆，精进无为，吾保
此人必得道矣。
The Buddha said, “Those who are following the Way should behave like a piece of timber which is
drifting along a stream. If the log is neither held by the banks, nor seized by men, nor obstructed by the
gods, nor kept in the whirlpool, nor itself goes to decay, I assure you that this log will finally reach the
ocean. If monks waling on the Way are neither tempted by the passions, nor led astray by some evil
influences; but steadily pursue their course of Nirvana, I assure you that these monks will finally attain
enlightenment.”
第二十八章意马莫纵
佛言：甚勿信汝意，汝意不可信。慎勿与色会，色会即祸生。得阿罗汉已，乃可信汝意。
The Buddha said, “Rely not upon your own will. It is not trustworthy. Guard yourself against
sensualism, for it surely leads to the path of evil. Your own will becomes trustworthy only when you
have attained Arhatship.”
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第二十九章正观敌色
佛言：慎勿视女色，亦莫共言语。若与语者，正心思念：我为沙门，处于浊世，当如莲华，
不为泥污。想其老者为母，长者如姊，少者如妹，稚者如子。生度脱心，息灭恶念。
The Buddha said, “O monks, you should not see women. (If you have to see them), refrain from
talking to them. (If you have to talk to them), you should reflect in a right spirit: 'I am now a homeless
mendicant. In the world of sin, I must behave myself like unto the lotus flower whose purity is not
defiled by the mud. Old ones I will treat as my mother; elderly ones as elder sisters; younger ones as
younger sisters; and little ones as daughters.' And in all this you should habour no evil thoughts, but
think of salvation.”
第三十章欲火远离
佛言：夫为道者，如被干草，火来须避。道人见欲，必当远之。
The Buddha said, “Those who walk the Way should avoid sensualism as those who carry hay
would avoid coming near the fire.”
第三十一章心寂欲除
佛言：有人患淫不止，欲自断阴。佛谓之曰：若断其阴，不如断心。心如功曹，功曹若止，
从者都息。邪心不止，断阴何益？佛为说偈：欲生于汝意，意以思想生，二心各寂静，非色亦非
行。佛言：此偈是迦叶佛说。
The Buddha said, “There was once a man who, being in despair over his inability to control his
passions, wished to multilate himself." The Buddha said to Him, "Better destroy your own evil thoughts
than do harm to your own person. The mind is lord. When the lord himself is claimed the servant will
themselves be yielding. If your mind is purified of evil passions, what avails it to multilate
yourself?”Thereupon, the Buddha recited the gatha:
　　“Passions grow from the will,
　　The will grows from thought and imagination.
　　When both are calmed,
　　There is neither sensualism nor transmigration.”
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The Buddha said that this gatha was taught by Kashyapa Buddha.
第三十二章我空怖灭
佛言：人从爱欲生忧，从忧生怖。若离于爱，何忧何怖？
The Buddha said, “From the passions arise worry, and from worry arises fear. Away with
passions，no fear, no worry.”
第三十三章智明破魔
佛言：夫为道者，譬如一人与万人战。挂铠出门，意或怯弱，或半路而退，或格斗而死，或
得胜而还。沙门学道，应当坚持其心，精进勇锐，不畏前境，破灭众魔，而得道果。
The Buddha said, “Those who follow the Way are like unto warriors who fight single-handed with
a multitude of foes. They may al go out of the fort in full armour; but among them are some who are
faint-hearted, and some who go halfway and beat a retreat, and some who are killed in the affray, and
some who come home victorious. O monks! If you desire to attain enlightenment, you should steadily
walk in your Way, with a resolute heart, with courage, and should be fearless in whatever environment
you may happen to be, and destroy every evil influence that you may across for thus you shall reach the
goal.”
第三十四章处中得道
沙门夜诵迦叶佛遗教经，其声悲紧，思悔欲退。佛问之曰：汝昔在家，曾为何业？对曰：爱
弹琴。佛言：弦缓如何？对曰：不鸣矣！弦急如何？对曰：声绝矣！急缓得中如何？对曰：诸音
普矣！佛言：沙门学道亦然，心若调适，道可得矣。于道若暴，暴即身疲。其身若疲，意即生恼。
意若生恼，行即退矣。其行既退，罪必加矣。但清净安乐，道不失矣。
One night a monk was reciting a sutra, bequeathed by Kashyapa Buddha. His tone was so mournful
and his voice was so fainting, as if he was going out of existence. The Buddha asked him, “What was
your occupation before you become a homeless monk? ” The monk replied, “I was very fond of playing
a stringed instrument.” The Buddha said, “How did you find it when the strings were too loose?” “No
sound is possible.” was the reply. “How did you find it when the strings were too tight?” “They will
break.” “How did you find when they were neither too tight nor too loose?” “Every note sounds in its
proper tone.”
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第三十五章垢净明存
佛言：如人锻铁，去滓成器，器即精好。学道之人，去心垢染，行即清净矣。
The Buddha then said to the monk, “Religious discipline is also like unto playing such a stringed
instrument. When the mind is properly adjusted and quietly applied, the Way is attainable. But when
you are too feverntly bent on it, your body grows tired, and when your body is tired, your spirit becomes
weary, your discipline will relax, and with the relaxation of discipline there follows many an evil.
Therefore, be calm and pure, and the Way will be gained.”
第三十六章辗转获胜
佛言：人离恶道，得为人难。既得为人，去女即男难。既得为男，六根完具难。六根既具，生
中国难。既生中国，值佛世难。既值佛世，遇道者难。既得遇道，兴信心难。既兴信心，发菩提心
难。既发菩提心，无修无证难。
The Buddha said, “Even if one escapes from the evil creations, it is one's rare fortune to be born as
a human being. Even if one is born as a human, it is one's rare fortune to be born as a man and not a
woman. Even if one is born as a man, it is one's rare fortune to be perfected in all the six senses. Even if
he is perfected in all the six senses, it is his rare fortune to be born in the middle kingdom. Even if he is
born in the middle kingdom, it is rare fortune to be born in the time of a Buddha. Even if he is born in
the time of a Buddha, it is rare fortunate to see the Enlightened One. Even if he is able to see the
Enlightened One, it is his rare fortune to have his heart awakened in faith. Even if he has faith, it is his
rare fortune to awaken the heart of wisdom. Even if he awakens the heart of wisdom, it is his rare
fortune to realise a spiritual state which is above discipline and attainment.”
第三十七章念戒近道
佛言：佛子离吾数千里，忆念吾戒，必得道果。在吾左右，虽常见吾，不顺吾戒，终不得道。
The Buddha said, “O Sons of the Buddha! You are away from me ever so many miles, but if you
remember and think of my precepts, you shall surely gain the fruit of enlightenment. You may standing
by my side, see me always, but if you observe not my precepts, you shall never gain enlightenment.”
第三十八章生即有灭
52
佛问沙门：人命在几间？对曰：数日间。佛言：子未知道。复问一沙门：人命在几间？对曰：
饭食间。佛言：子未知道。复问一沙门：人命在几间？对曰：呼吸间。佛言：善哉，子知道矣！
The Buddha asked another monk, “How do you measure the length of a man's life?" He answered,
"By days." The Buddha said, "You do not understand the Way." The Buddha asked another monk, "How
do you measure the length of a man's life?" The monk answered, "By the time that passes during a
meal." The Buddha said, "You do not understand the Way." The Buddha asked the third monk, "How do
you measure the length of a man's life?" The monk answered, "By the breadth." The Buddha said, "Very
well, you know the Way.”
第三十九章教诲无差
佛言：学佛道者，佛所言说，皆应信顺。譬如食蜜，中边皆甜；吾经亦尔。
The Buddha said, “Those who study the doctrine of the Buddhas will do well to believe and
observe all that is taught by them. It is like unto honey; it is sweet within, it is sweet without, it is sweet
throughout; so is the Buddhas' teaching.”
第四十章行道在心
佛言：沙门行道，无如磨牛；身虽行道，心道不行。心道若行，何用行道。
The Buddha said, “O monks, you must not walk on the way as the ox is attached to the wheel. His
body moves, but his heart is not willing. But when your hearts are in accord with the Way, there is no
need of troubling yourselves about your outward demeanor.”
第四十一章直心出欲
佛言：夫为道者，如牛负重。行深泥中，疲极不敢左右顾视；出离淤泥，乃可苏息。沙门当
观情欲，甚于淤泥。直心念道，可免苦矣。
The Buddha said, “Those who practice the Way might well follow the example of an ox that
marches through the deep mire carrying a heavy load. He is tired, but he is steadily gazed, looking
forward. Will never relax until he comes out of the mire, and it is only then that he takes a respite. O
monks, remember that passions and sins are more than filthy mire, and that you can escape misery only
by earnestly and steadily thinking of the Way.”
第四十二章达世如幻
53
佛言：吾视王侯之位，如过隙尘。视金玉之宝，如瓦砾。视籸素之服，如敝帕。视大千界，如
一诃子。视阿耨池水，如涂足油。视方便门，如化宝聚。视无上乘，如梦金帕。视佛道，如眼前华。
视禅定，如须弥柱。视涅槃，如昼夕寤。视倒正，如六龙舞。视平等，如一真地。视兴化，如四时
木。
The Buddha said, “I consider the dignities of kings and lords as a particle of dust that floats in the
sunbeam. I consider the treasure of precious metals and stones as bricks and pebbles. I consider the
gaudy dress of silk and brocades as a worn-out rag. I consider this universe as small as the holila fruit. I
consider thelake of Anavatapa as a drop of oil which one smears the feet. I consider the various methods
of salvation taught by the Buddhas as a treasure created by imagination. I consider the profound
doctrine of the Buddhas as precious metal or priceless fabric seen in a dream. I consider the teaching of
the Buddhas as a flower before my eyes. I consider the practice of Dhyana as a pillar supporting the
Mount Sumeru. I consider Nirvana as awakening from a day dream or nightmare. I consider the struggle
between the heterdox and orthodox as the antics of the six (mythical) dragons. I consider the doctrine of
equality as the absolute ground of reality. I consider all the religious works done for universal salvation
as like the plants in the four seasons.”
54

师大MTI佛教语料

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师大MTI佛教语料

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目录

Anterior Tibet 前藏 一个大活佛，其庙叫祖卜寺(Tsurpu)

Bon (Black) 本教 (黑)

Budda 佛 Dorje (多杰/藏文)

Circumanbulate 转经道 (v.)

Drepung Monastry 哲蚌寺(拉萨三大寺之一)

Great Perfection 大园满

Green Tara 绿度母

Gulug (Yellow hat) 格鲁派

Jokhang Temple 大昭寺

Lek Trima 妙绘赞

Main Assembly Hall 大经堂

Medicine Buddha 药师佛

Monastry 寺院（比 Temple 大）

Palkor Chode 白居寺

Pelden Lhamo 吉祥天女

Pelden Lhamo 班丹拉母

Prayer meeting festival 传昭大法会

Prayer wheel 传经筒

Sera Monastry 色拉寺 (拉萨三大寺之一)

Sharipu 舍利子 (骨灰)

Sontzen Gampo 松赞干布

Sutra Chanting Hall 大经堂

Tashilhunpo Monastry 扎时伦布寺(日喀泽)

Tibetan Buddhism 藏传佛教

Tibetan Tripitaka 大藏经

三大语系佛教 Three languages of Buddhism:

汉语系佛教 Chinese Language Buddhism

藏语系佛教 Tibetan Language Buddhism

巴利语系佛教 Pali Language Buddhism

大乘佛教 Mahayana Buddhism

上座部佛教 Theravada Buddhism

金刚乘/密宗 Vajrayana Buddhism (Lamaism)

中国佛教 Chinese Buddhism

经、律、论 Sutras, Vinaya, Sastra

大藏经 Tripitaka Sutra

三宝（佛、法、僧） Triratna (Buddha, Dharma, Sangha)

“三宝”加被 May “Triratna” bless

大长老 Mahathero/ Most Venerable

佛教宗派 Buddhist School

佛教仪式： Buddhist Ceremony/Buddhist Service for

和平祈祷法会 Buddhist Praying Ceremony for World Peace

礼佛 pay respect for Buddha

颂经 Sutra Chanting

香炉 Incense burner

上香 To offer incense to Buddha

因果 Cause and effect

成道/成佛 To obtain the Buddha-hood

觉悟 To get enlightenment

诸恶莫做，众善奉行，自净其意，既是佛教 “To do no evil, to do only good, to purify the will, is

做功德 to make contribution to

普渡终生 to save all living beings from sufferings

四谛 Four noble truths

八正道 Eight noble paths

善哉 Sadhu (good or excellent)

佛教寺院 Monastery/Buddhist Temple

山门 The Front Gate

大雄宝殿 The Main Shrine Hall

圆通殿 The Hall of Universal Understanding

观音殿 The Hall of Avalokitesvara Buddhisatva

藏经阁 The Tripitaka Sutra Pavilion

罗汉堂 The Hall of Arhan

祖师殿 The Hall of Patriarch

四大天王 Four deva-kings, the protectors of Buddhism

Anterior Tibet 前藏一个大活佛，其庙叫祖卜寺(Tsurpu)

甘露 Amrta (藏文 dut tsi) ：一种加持物，能帮助心理及生理疾病的复元。

法、佛法 Dharma (藏文 Cho)：一、指真理；二、指佛陀所教导我们修正言行的方法与修持成佛的

五毒 Five Poisons (梵文 klesas，藏文 nyon mong)：即烦恼障或心识障：相对于知识障。烦恼障主

四无量心 Four Immeasurables （藏文 tsam med pa）：无量有四，慈、悲、喜、舍；慈，愿一切众

四圣谛 Four Noble Truths （藏文 pakpay den pa Shi ）：佛陀以在印度鹿野苑（撒拉那，