問:請問師父,佛教有句話說:「放下屠刀,立地成佛。」那為什麼釋迦牟尼佛經過三大阿僧祇劫的修行才成佛,這其中是否是有混淆的地方?
Q: I have a question, Master. There is a Buddhist teaching that says, “Put down your butcher’s knife and become a Buddha immediately.” Then why did Sakyamuni Buddha have to practice for three great asamkhyeya eons to attain Buddhahood? Is there some kind of confusion here?
答:這是因為佛菩薩講的話我們不大懂。放下屠刀不一定能成佛,如果我們沒有找到佛的話,就算我們放下一百把屠刀都沒有用!連那些沒有拿屠刀的人都不能成佛,何況放下屠刀的人呢?
M: This is because we don’t understand the words of the Buddha. One cannot become a Buddha for sure just by laying down the butcher’s knife. If we have not found the Buddha, then even putting down a hundred knives would not be of any use. Even people who have never held a butcher’s knife cannot become Buddhas, much less those who have been slaughterers.
這句話真正的意思是這樣:如果我們遇到在世明師,我們懺悔並放下屠刀,明師替我們清洗業障,所有的罪惡都被洗乾淨了,這樣我們才能成佛。
The real meaning of this statement is: If we have found a living Enlightened Master, and repented and laid down the butcher’s knife, then the Enlightened Master will cleanse us of all karma and sins, and only then can we become a Buddha.
因為一切眾生皆有佛性,所以才有機會成佛。如果我們不認識這個「自性佛」的話,就算我們修百千萬劫也不能成佛,何況三大阿僧祇劫!
We can become a Buddha so easily because we all have Buddha Nature within. Before we recognize this Buddha Nature within, we can never become a Buddha even if we practice for innumerable eons, not to say merely three great asamkhyeya eons!
所以要了解:遇到明師,任何罪惡都可以消除,馬上成佛;沒有遇到明師,修多少阿僧祇劫都沒用!釋迦牟尼佛有可能三個阿僧祇劫都沒有遇到明師,所以才不能成佛。
Therefore, we should realize that, having found the Enlightened Master, all our sins can be erased and we can become a Buddha immediately. Without finding the Enlightened Master, practicing for eons is futile! It is possible that Sakyamuni Buddha failed to find an Enlightened Master during those three great asamkhyeya eons, which was why he did not attain Buddhahood.
Q: I have a question, Master. There is a Buddhist teaching that says, “Put down your butcher’s knife and become a Buddha immediately.” Then why did Sakyamuni Buddha have to practice for three great asamkhyeya eons to attain Buddhahood? Is there some kind of confusion here?
答:這是因為佛菩薩講的話我們不大懂。放下屠刀不一定能成佛,如果我們沒有找到佛的話,就算我們放下一百把屠刀都沒有用!連那些沒有拿屠刀的人都不能成佛,何況放下屠刀的人呢?
M: This is because we don’t understand the words of the Buddha. One cannot become a Buddha for sure just by laying down the butcher’s knife. If we have not found the Buddha, then even putting down a hundred knives would not be of any use. Even people who have never held a butcher’s knife cannot become Buddhas, much less those who have been slaughterers.
這句話真正的意思是這樣:如果我們遇到在世明師,我們懺悔並放下屠刀,明師替我們清洗業障,所有的罪惡都被洗乾淨了,這樣我們才能成佛。
The real meaning of this statement is: If we have found a living Enlightened Master, and repented and laid down the butcher’s knife, then the Enlightened Master will cleanse us of all karma and sins, and only then can we become a Buddha.
因為一切眾生皆有佛性,所以才有機會成佛。如果我們不認識這個「自性佛」的話,就算我們修百千萬劫也不能成佛,何況三大阿僧祇劫!
We can become a Buddha so easily because we all have Buddha Nature within. Before we recognize this Buddha Nature within, we can never become a Buddha even if we practice for innumerable eons, not to say merely three great asamkhyeya eons!
所以要了解:遇到明師,任何罪惡都可以消除,馬上成佛;沒有遇到明師,修多少阿僧祇劫都沒用!釋迦牟尼佛有可能三個阿僧祇劫都沒有遇到明師,所以才不能成佛。
Therefore, we should realize that, having found the Enlightened Master, all our sins can be erased and we can become a Buddha immediately. Without finding the Enlightened Master, practicing for eons is futile! It is possible that Sakyamuni Buddha failed to find an Enlightened Master during those three great asamkhyeya eons, which was why he did not attain Buddhahood.
#读书# #全民读书季# #每日推荐一本好书# #荐书#
《走出唯一真理观》
作者: 陈嘉映
出版社: 上海文艺出版社
出品方: 艺文志eons
出版年: 2020-5
内容简介:
陈嘉映先生选编自己于2007-2018年间所演讲、访谈与评论结集。
有不同的道,从前有不同的道,现在有不同的道,将来还有不同的道。重要的问题不是找到唯一的道,而是这些不同的道之间怎样呼应,怎样交流,怎样斗争。你要是坚持说,哲学要的就是唯一的真理体系,那我不得不说,哲学已经死了。
《走出唯一真理观》
作者: 陈嘉映
出版社: 上海文艺出版社
出品方: 艺文志eons
出版年: 2020-5
内容简介:
陈嘉映先生选编自己于2007-2018年间所演讲、访谈与评论结集。
有不同的道,从前有不同的道,现在有不同的道,将来还有不同的道。重要的问题不是找到唯一的道,而是这些不同的道之间怎样呼应,怎样交流,怎样斗争。你要是坚持说,哲学要的就是唯一的真理体系,那我不得不说,哲学已经死了。
#年度好书# 【舟 与 灯 :学而优书店2021年度自选好书】学术类:“为承认而斗争”
1. [日] 丸山真男《忠诚与反叛:日本转型期的精神史状况》@艺文志eons @上海文艺出版社
2. 李水城《耀武扬威:权杖源流考辨》@上海古籍出版社官方
3. [美]菲利普·S. 戈尔斯基《规训革命:加尔文主义与近代早期欧洲国家的兴起》@谭徐锋工作室 @北京师范大学出版社
4. 张邦彦《近代中国的催眠术与大众科学》@光启书局 @上海人民出版社
5. 安托瓦纳·贝尔曼《异域的考验:德国浪漫主义时期的文化与翻译》@三联书店
6. [德]阿克塞尔·霍耐特《承认:一部欧洲观念史》@上海人民出版社
7. [丹]莫恩斯·特罗勒·拉尔森《古代卡尼什:青铜时代安纳托利亚的商业殖民地》 @商务印书馆
8. [英]迪伦·埃文斯《拉康精神分析介绍性辞典》@拜德雅 @西南师范大学出版社
9. [法]皮埃尔·克拉斯特《瓜亚基印第安人编年史》@世纪文景 @上海人民出版社
10. 王葆玹《西汉经学源流》 @壹卷YeBook @四川人民出版社
————————————
现代史就是一部承认史,是他者获得承认的历史,而不可让渡自身的平等权利。不仅仅是早期欧洲国家的崛起,浪漫主义时期德国民族文化的建构,还有近代中国、日本的社会转型,以及南美洲瓜亚基印第安人、中西亚地区安纳托利亚(今土耳其)的历史发展,都是一部承认史。人类通过对他者的承认确立自身。
1. [日] 丸山真男《忠诚与反叛:日本转型期的精神史状况》@艺文志eons @上海文艺出版社
2. 李水城《耀武扬威:权杖源流考辨》@上海古籍出版社官方
3. [美]菲利普·S. 戈尔斯基《规训革命:加尔文主义与近代早期欧洲国家的兴起》@谭徐锋工作室 @北京师范大学出版社
4. 张邦彦《近代中国的催眠术与大众科学》@光启书局 @上海人民出版社
5. 安托瓦纳·贝尔曼《异域的考验:德国浪漫主义时期的文化与翻译》@三联书店
6. [德]阿克塞尔·霍耐特《承认:一部欧洲观念史》@上海人民出版社
7. [丹]莫恩斯·特罗勒·拉尔森《古代卡尼什:青铜时代安纳托利亚的商业殖民地》 @商务印书馆
8. [英]迪伦·埃文斯《拉康精神分析介绍性辞典》@拜德雅 @西南师范大学出版社
9. [法]皮埃尔·克拉斯特《瓜亚基印第安人编年史》@世纪文景 @上海人民出版社
10. 王葆玹《西汉经学源流》 @壹卷YeBook @四川人民出版社
————————————
现代史就是一部承认史,是他者获得承认的历史,而不可让渡自身的平等权利。不仅仅是早期欧洲国家的崛起,浪漫主义时期德国民族文化的建构,还有近代中国、日本的社会转型,以及南美洲瓜亚基印第安人、中西亚地区安纳托利亚(今土耳其)的历史发展,都是一部承认史。人类通过对他者的承认确立自身。
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