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佛法双语工作坊 ｜ 佛说四十二章经 第11章

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  • 佛学常识-自在佛学知识网
  • 2023-10-18 12:24
  • 自在佛学知识网

佛法双语工作坊 ｜ 佛说四十二章经 第11章 ,对于想了解佛学知识的朋友们来说，佛法双语工作坊 ｜ 佛说四十二章经 第11章是一个非常想了解的问题，下面小编就带领大家看看这个问题。

原文标题：佛法双语工作坊 ｜ 佛说四十二章经 第11章

佛法双语工作坊 ｜ 佛说四十二章经 第11章
佛法双语工作坊 ｜ 佛说四十二章经 第11章
The Sutra of Forty-two Chapters - 11 佛说四十二章经 第11章后汉 西域沙门迦叶摩腾 竺法兰 同译 Translated jointly by Indian Sramana Kasyapa Matanga and Dharmaraksa in the Later Han Dynasty

法师讲解 1分钟29秒开始 单词 4分钟31秒开始
第11章 施饭转胜 Progressive Merits of Alms Giving
佛言。饭恶人百。不如饭一善人。 The Buddha said: "It is better to feed one good man than to feed one hundred bad men.
饭善人千。不如饭一持五戒者。 It is better to feed one who observes the five precepts of Buddha than to feed one thousand good men.
饭五戒者万。不如饭一须陀洹。 It is better to feed one Srotaapanna than to feed ten thousands of those who observe the five precepts of Buddha.
饭百万须陀洹。不如饭一斯陀含。 It is better to feed one Sakradagamins than to feed one million of Srotaapannas.
饭千万斯陀含。不如饭一阿那含。 It is better to feed one Anagamin than to feed ten millions of Sakradagamins.
饭一亿阿那含。不如饭一阿罗汉。 It is better to feed one Arhat than to feed one hundred millions of Anagamins.
饭十亿阿罗汉。不如饭一辟支佛。 It is better to feed one Pratyekabuddha than to feed one billion of Arhats.
饭百亿辟支佛。不如饭一三世诸佛。 It is better to feed one of the Buddhas, either of the present, or of the past, or of the future, than to feed ten billions of Pratyekabuddhas.
饭千亿三世诸佛。不如饭一无念无住无修无证之者。 It is better to feed one who is above knowledge, onesidedness, discipline, and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future."
英文版经文转载自 菩提字幕屋，英译者 D.T. SuzukiEnglish version sourced from Bodh

韩国佛教冷知识

i Fansubs, translated by D.T. Suzuki

法师讲解：施饭转胜Commentary: Progressive merits of alms giving
In this section, the merits of offering to different kinds of alms receivers were ranked in ascending order. Among these receivers, the one who is beyond discrimination actually refers to the great Bodhisattvas, and from a macroscopic perspective offering of food denotes alms giving as a whole.这段经文将供养各种受施者的功德从小到大的排列出来，当中说的无念无住无修无证者，指的是法身大士，而饭在广义角度看就是供养的意思。
Why are the merits so different in each scenario then? We may want to know that the difference between bad men and good men is the belief of karma, and the difference between good men an

佛教基础知识 txt

d Upasakas of five precepts is the belief in Buddhism. Also the difference between Upasakas of five precepts and the Sravaka sages is liberation from samsara, and the differences between the Sravaka sages and the Buddhas are unsurpassed compassion, loving kindness, wisdom and the well being of limitless number of sentient beings.为什么每一个对比的差距会那么大？当知恶人和善人相差的是深信因果，善人与五戒优婆塞相差的是佛法的信仰，五戒优婆塞与声闻圣者相差的是了脱生死。声闻圣者与佛的差距是无上的慈悲与智慧，及无量无边有情众生的利益。
Then why offering to someone beyond discrimination is more meritorious than offering to the Buddha? Great Master Ou Yi of Ming Dynasty quoted this case study from the Great Treatise on the Perfection of Wisdom to explain The Sutra of Forty-two Chapters: Once Sariputra made an offering of a bowl of rice to the Buddha, but the Buddha used it to feed a dog behind Sariputra. The Buddha asked Sariputra whose offering was more meritorious, and Sariputra replied that the Buddha’s offering was supposed to be more meritorious. 　那为什么供养一位无念无住无修无证之者会比供养佛陀更殊胜呢？明代蕅益大师解说《佛说四十二章经》时就引用了《大智度论》这个公案故事：有一次舍利弗供养佛一钵饭，佛随手把饭施给狗了。佛问舍利弗到底谁的供养功德大，舍利弗说应该是佛陀的功德大。
Why is that so? The merits of alms giving are more related to breadth of the giver’s mentality rather than the identity of the receiving party. Since the Buddha had perfected his mind in terms of equality a

佛教的基础知识点是什么

nd non-discrimination, his offering to the dog was therefore more meritorious. Master Ou Yi also quoted a story from the Vimalakirti-Nirdesa-Sutra in which Vimalakirti offered the Buddha and a beggar jewels in equal share, and surprisingly the merits of the two offerings were indifferent. We may want to know that the true identity of Vimalakirti was also a Buddha.为什么呢？因为布施的功德大小在于施者的宽心而不是对境，佛陀用圆满的平等无分别心来布施给狗，所以功德更大。蕅益大师更举例，在《佛说维摩诘经》中维摩诘将珠宝平分给乞丐与佛陀，令人惊叹的是两者所得功德等无差别, 须知道维摩诘的真正身份也是佛。
It follows that the first eight scenarios were talking about the pursuit of external form, which is more aligned with secular people’s mind. As for the last scenario, it was talking about a pure mind without discrimination from within, which is more close to the mind of the Mahayana sages. The first eight scenarios were expounded at the beginning in order to arouse our respect for the Three Jewels, and then the last scenario was taught in order to bring out the ultimate truth about the pure form of alms giving. 　由此可见，前八种情况是讲对外在表相的追求，这与凡夫心更相应。而最后一种情况是讲内在的清净平等无分别心，这更接近大乘圣者的心。经中先讲出前八种情况是要让大家对三宝产生恭敬，再讲出后者是为了带出清净布施的真谛。
讲解 | 释宏添 北京天开寺By Bhiksu Hong Tian, Tiankai Temple
佛法双语工作坊 ｜ 佛说四十二章经 第11章
佛法双语工作坊 ｜ 佛说四十二章经 第11章

佛教基础知识25课


佛法双语工作坊 ｜ 佛说四十二章经 第11章
佛法双语工作坊 ｜ 佛说四十二章经 第11章

原文出处：http://www.fjnet.com/wywz/wywznr/202011/t20201127_290302.htm

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