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【学修】【译经苑】《普劝大众恭敬三宝之倡议》汉英对照

2013-12-08 10:38:21 分类:藏经阁 468次浏览

  普劝大众恭敬三宝之倡议

  A Proposal to the General Public for Showing Respect to the Three Jewels

诸山大德高僧、居士檀信:

Eminent Monks from Sacred Places and Lay Buddhist Practitioners:

  现代社会,由于印刷术及各种塑造工艺发达,很多商家为了营利的目的,把经文、佛菩萨像、塔寺像印在门票上、商标上、广告上、名片上、产品包装盒上、挂历上,或者制成各种小挂件、装饰品。

  In modern society, due to the flourishing printing and various molding crafts, many business people  print images of the Buddha and Bodhisattvas, words of sutras and pictures of pagodas and temples on admission tickets, logos, advertisements, business cards, merchandise packing and wall calendars, or produce all kinds of ornaments or decorative pendants just for the purpose of making profits.

  这些印刷品和工艺品经过短期的流通使用后,大都被无知的人们扔进了垃圾桶。尤其在景区里,印有佛菩萨经塔等图样或字样的香盒、门票或包装盒被人乱丢乱踩,垃圾堆里随处可见,更有一些厂家为了招揽客户,于产品上(如鞋底)印制佛塔等形象。

  Most of these above-mentioned printed materials or handicrafts are then thrown into dustbins by innocent people after a very short-time of circulation. Especially on scenic spots, the packing boxes of incense, admission tickets and other packing materials bearing the pattern or words of the Buddha and Bodhisattvas, sutras or stupas and so on are thrown away by people at random and trampled underfoot.  They can be seen scattered everywhere in garbage dumps. In order to attract customers, some manufacturers even print images of Buddhist pagodas on their products, for example, on soles of shoes.

  还有一些佛教徒,以讹传讹,焚烧经文佛像超度祖先,或把旧经书及过期的佛教杂志卖掉。也有一些居士,将经书等同世间俗典垫在座位上……种种现象令人忧心。有鉴于此,本文将分四科对恭敬三宝这一主题进行探讨和剖析,以期呼吁十方缁素从自身做起,恭敬三宝,践行皈依学处。

  Besides these, there are some Buddhist believers incorrectly spread the information that burning sutras or images of the Buddha and Bodhisattvas would enable their dead ancestors’ souls to be liberated from the miserable realms. Or they sell some used sutras or old Buddhist periodicals as wastepaper. Furthermore, there are some lay Buddhists treat the sutras like secular books and use them as cushions on their seats…… All these phenomena are causes for deep concerns. On account of this, this article will discuss and analyze the topic of showing respect to the Three Jewels (Buddha, Dharma and Sangha) in four sections so as to call on all Buddhists, monastic or lay, to show reverence to the Three Jewels by themselves and to practice the Buddha’s teaching on taking refuge in the Three Jewels.

  不恭敬三宝的过患

  The Disastrous Effects of Disrespecting the Three Jewels

  在《佛说慢法经》中,阿难问佛陀:“为什么都是信佛、学佛,结果却有富贵和衰败不同?”佛对阿难说:“……有的人信佛、学佛,没有遇到真正的明师,也没有经书、佛像,又不恭敬上师三宝……看到经书和佛像也没有恭敬、虔诚之心。如果他有经书,就以轻慢、玩耍的心态挂在墙上,或随手丢在床、卧席上,或者扔到衣服、被子、破烂的竹箱里,使得妻子、孩子用不干净的手去拿经书,纵然遭到烟熏和屋里漏雨的情况,也不去查看和关心那些经书,也不烧香、燃灯向经书作忏悔,就跟对待外道、世间的书没有差异。

  In the Buddha Speaks of Disrespect toward the Dharma Sutra, Ah Nan asks the Buddha, “Why do people believe in the Buddha and study the teaching of the Buddha but have quite different results? Some become rich and respectable while others suffer losses and decline?” The Buddha replies to Ah Nan, “……Some people believe in the Buddha, learn Buddha’s teaching but have not met a good teacher; they don’t have any sutras or images of the Buddha, or they further do not respect their Guru and the Three Jewels ... They show no respect or piety toward the sutras and images of the Buddha when they see them. Or if they have sutras, they just hang them on the wall in arrogance or for entertainment, they throw them on the bed or sleeping mat carelessly, or pitch them into clothes, quilts, and tattered bamboo boxes, or let their wives and children hold them with their dirty hands. Even suffering smudging of smoke or when the house is leaking, they don’t show any concern or examine the sutras. Nor do they make offerings of incense or lamps and confess their sins to the sutras. They just treat the sutras no differently than they do non-Buddhist or worldly books.

  这样的所谓的佛教徒,善神就会离开他,恶鬼却得到接近他的方便,紧紧地追逐他不放过,想尽办法让其衰耗害病,各种罪过因此不断增加,妖魅和恶鬼屯守在他家门口,于是使他不断衰败最终死亡,

  These so-called Buddhists will be abandoned by virtuous gods and they will give evil spirits an opportunity to come near them. These evil spirits will follow them closely and will not let them go. The evil spirits will try every means to weaken these people and make them ill. Thus their sins will continue to accumulate and demons and evil spirits will linger at their door, making them steadily decline until they finally die.

  性命尽了以后,因为生前的罪恶、业力牵引,堕落到泥犁地狱之中,这都是因为这个人虽然表面上信佛,但他内心的信仰并不精诚、专一,对佛法的信仰不坚定、犹犹豫豫,无所专据,根本就是不信佛法的人,所以得到这样的罪业和灾殃,衰败、亏耗到这种境地!”如此种种,可不畏哉!

  After death, such a person will be dragged into the muddy hell by the sins and karmas he had accumulated in his lifetime. This is all because he believed in Buddhism only in name, because deep inside, his belief was not sincere and concentrated. His faith was not firm, he hesitated and was not devoted, and actually he didn’t believe in Buddhism at all. That is why he committed such sins, met such disasters, and suffered so much losses and decline to such bad situation.” All of these examples should fill us with awe!

  《论》云:“由福田门故力大者,谓于三宝尊重、似尊、父母等所,于此虽无猛利意乐,略作损益,也能得大福及大罪故。”

  The Great Treatise on the Stages of the Path to Enlightenment says, “There is strength in actions directed toward the Three Jewels, gurus, those who are like gurus, parents, and the like, for, though you direct no intense thoughts toward them and do them only small harm or help, the ensuing misdeed and merit is great.”

  因为福田方面导致业力重大,在三宝等对境前,即使没有猛利意乐,只是稍作利益或损害,也能获得巨大的福业和罪业。

  Because there is strength in actions which can cause the karma to increase greatly, if your actions are directed toward the Three Jewels and the like, even though your thoughts are not intense and you are doing them only small help or harm, the ensuing merit or bad karma is great.

  律藏《杂事》里说,拘留孙佛般涅槃时,端妙大王为拘留孙佛造塔。塔造得很大,有一个工人看见要造那么大的塔,两次重复地说:“要造那么大的塔,哪一天才造得完?”后来这个塔毕竟造成,确实很好,他就觉得过去说的话不对,生了忧悔,就用他的工资买了个金铃,挂在塔上边以作供养。他后来感到的果报,非常难看,身形矮小,像侏儒一样。但是,因他供了金铃,声音却是极好,就是因为福田极妙。福田殊胜所感福报极妙,同样如果对此造不善业,轻视乃至践踏,所感的不善果也较其他尤重!

  According to The Ksudraka Bases of Discipline (Vinaya-ksudraka-vastu), when the Krakucchanda Buddha entered nirvana, King Carumat built a stupa for Krakucchanda Buddha. The stupa was very big. Seeing that the stupa to be built was so big, a workman twice complained, "Building such a big stupa, on which day will we finish it?" Later, when it was nicely finished, he realized that he was wrong and regretted. So he used his wage to buy a small golden bell and hung it on the stupa as offering. As a result of his misdeed, he was reborn later with an ugly and tiny body, like a pigmy. Because he offered a golden bell to the stupa, he got a most beautiful voice. This is because the field of merit to which his action was directed was wonderful. An exceptional field of merit truly brings wonderful blessings. On the contrary, if someone does something bad to it, such as underestimating or trampling it, the result of such misdeeds would be much worse than others!

  对于在香盒上印制佛菩萨像,印光大师曾开示曰:“鬻香一事,最易培福,亦最易造业。制造不精洁,装璜竞新异,以佛菩萨像印作仿单,及印于香盒之上,又以佛菩萨像摄于香珠眼中,无知之人,竞为购取,亵渎之罪,何可名言。仿单香盒,随便丢弃。如此求利,吾恐不但子孙灭绝,恐其人一气不来,永堕阿鼻地狱。以自彼发起亵渎佛菩萨像,令敬佛者亦获大罪,况了无信心者乎。”“此种鬻香者,罪业之大,莫可言状,彼尚以为得意。”

  Regarding printing images of the Buddha and Boddhisattva on incense packages, Master Yinguang once instructed: “Manufacturing incense is the easiest way to collect merits, but it is also the easiest way to accumulate evil karma. If the product is not pure and clean, or if it is designed trying to come up with the newest and most attraction in packing, the manufacturers print images of the Buddha and Boddhisattva on product instruction leaflets or incense boxes, or make images of Buddha and Boddhisattva in incense or rosary beads, and ignorant people rush to buy them, the sin of blasphemy is beyond words. Product instruction leaflets and incense boxes are thrown away, I am afraid that if people earn profits in this way, not only their descendants would be extinct, but they may fall into the Abichi Hell forever the moment he doesn’t catch his breath. They started the process of blaspheming against images of the Buddha and Boddhisattva which caused even pious worshippers to commit great sins, let alone non-believers.” “The greater sins of such manufacturers are beyond description, though they themselves are quite proud of what they have done.”

  《论》中,“霞惹瓦亦云:我等于法任何玩耍,无所不作,然不敬法及法师者,是坏慧因,现在愚蒙,如此已足,莫更作集愚痴之因,若愚过此,更有何能。”

  According to The Great Treatise on the Stages of the Path to Enlightenment, “Shara-wa said: ‘We are playing around with the teaching in so many ways. Showing disrespect for the teaching and its teachers ruins our wisdom. We are stupid enough now-let's not create more stupidity! If we become even more stupid, what will we be able to do?’”

  又对于不敬经书法宝之过患,印光大师亦云:“然今之缁素,翻阅佛经,毫无诚敬。种种亵慢,难以枚举。而习行既久,彼此相安。

  Regarding the faults of disrespecting the sutras or the Dharma Jewel, Master Yinguang also said, “Nowadays, Buddhists read the sutras without any sincerity or respect. The disrespectful behaviors are too many to enumerate, but people have been doing this for such a long time that they were unaware of their inappropriate behaviors and they are comfortable with it.

  其亵慢之迹,不忍备言(如置不净处,口涎指划污伤经页,阅经威仪不正,肆意谈笑等)。视如来之法言,同破坏之故纸。且勿谓不知旨趣者,了无所益。即深知实义者,亦只是口头三昧,面门辉光。如饥说食,如贫数宝。虽有研究之功,绝无实证之益。况亵慢之罪,奚啻弥天。而受苦之期,岂止穷劫。虽是善因,反招恶果。纵为将来得度之因,难免多劫备受其苦……企依佛教以奉行,庶唯得益而无损。”

  For the sign of slights and undignified ways, I dare not to give the details of such behaviors (e.g., putting the sutras in dirty places, staining them with saliva or damaging them by scratching the pages with fingernails, sitting in an improper posture while reading the sutra and laughing and talking without restraint, etc.)These people treat the words of the Buddha as sliced and used paper. Let alone those who don’t understand the teaching and won’t gain any benefit. And for those who well understand the meaning of the teaching, if they engage in such behaviors, they will get nothing but are lip-service believers just seeking a good reputation.

  A hungry man cannot be full if he talks about menu without having it or a poor can’t be enriched if only counts other people’s treasures. They do get a lot of research work, but they do not get any benefit of realizing the Way, not to mention the sins of disrespect is enormous and the time for suffering will be not just for eons. Although the intention is virtuous, the effect is disastrous. Even though it may be the cause of liberation in the future, it is inevitable that they will experience many eons of sufferings… We sincerely hope that people will behave in accordance with the Buddha’s teaching and gain benefit without any harm.

  又有讹传,残破经书可做火净,此乃引误重罪。《南山律》的《戒疏》里边说:“有人无识,烧毁破经,我今火净,谓言得福。此妄思度”,有的人没有知识,以为把破的残的经烧掉,“火净”,以火来作净把残缺的经烧掉,认为以火来作净,是有福报的。“此妄思度”,这是虚妄的想法。

  There are also those who spread the wrong idea that worn-out sutras could be purged by burning them, this commits great sin for misleading people. The Exegesis of Precepts in Nanshan Precepts says, “Some ignorant people destroy worn-out sutras in fire, saying ‘I am purifying it by fire and will gain merit by doing so’. This is false thought.” Some ignorant people who do not possess knowledge believe that they can burn worn-out sutras and purify them by fire, thinking it will bring those merits. “False thought” means that this is an unfounded wrong idea.

  “半偈舍身,著在明典。两字除惑,亦列正经,何得焚除?失事在福也”,经典里讲,为了半个偈,释迦牟尼佛舍身供药叉,佛经记载,即使只有经中的“常住”两个字,就可除去众生的烦恼。半偈、两字尚且有那么大的作用,何况一部残经?怎么可以烧呢?这个“失事”,折很大的福!

  “In his past lives the Buddha sacrificed his body for only half a verse. Two words are capable of removing afflictions and also treated as the supreme sutra also, how could they be burned? Blessings will be lost this way.” According to the scriptures, Shakyamuni Buddha gave up his body to a yaksa for half a verse. In the sutras it is recorded that just the two words of “Resident Monks” can remove afflictions of living beings. Only half a verse or two words of sutras can have so much power, what about a volume of worn-out Buddhist sutra? How can it be burned? This fault will result in the “loss” of a lot of merits.

  灵芝律师《资持记》(解释南山律的)说:以前有人这么说,“如烧故经,安于净处,先说是法因缘生偈已,焚之。此乃传谬,知出何文?引误后生,陷于重逆。”

  Master Lingzhi, a famous precept-bearer, said in his Zichiji (an exegesis on Nanshan Precepts) that someone had said that “if you want to burn used sutras, put them in a clean place and say the verse ‘all forms or phenomena appear due to certain causes and conditions’, then you can burn them. This is false information. On which scriptural source is it based? It will mislead the later generations into serious misdeeds.”

  过去有人这麽说,把那些旧的经,摆在干净地方,先说一个偈,“诸法因缘生……”说这个偈念完之后再烧掉是可以的,但是他就说这是误传,这出于哪一本经?哪一个文?没有依据的。这是引误后生,把后来的人引入错路的,“陷于重逆”,这些是犯重罪,不能做的。但是现在、以前我们也听到过,“经像实在不能补了,把它烧掉,丢在海里”等等,这种说法是不行的。半个偈、两个字都不能烧,何况是一部残经、旧经?那些还没有残的,更不行。

  In the past, someone said that if you put the old sutras in a clean place and say the verse “all forms or phenomena appear due to certain causes and conditions” and then burn them, it is acceptable. But Master Lingzhi said that this is false information. Which sutra is it based on and which document does it come from? It is baseless. It will let later generations confused, making them commit “heavy misdeeds” or serious sins. All of these are felonious acts that can’t be done. But we have heard this before and are hearing now that people saying “if sutras and images of the Buddha are really worn-out and cannot be repaired, you may burn them or throw them into the sea” and so on. This is unacceptable. We cannot burn even half a verse or two characters, let alone a volume of worn-out or used sutra, not to mention the sutras being still in good condition.

  “必有损像蠹经,净处藏之可矣”,他说假使有一些像,已经破掉了;经,虫蛀掉了,烧又不能烧,看又不能看,残缺的像供起来,人家看了会起不好的印象,怎么办?“净处藏之可矣”,找个干净的地方藏起来就可以了,不能烧,也不能毁的。

  Master Lignzhi said that “with really broken images of the Buddha and moth-eaten sutras, you may store them in a clean place”. In other words, if you have images of the Buddha that are really broken or sutras that are damaged by insects, since you can neither burn them nor read them, and if you put the broken statue on the altar and is seen by someone, people may not get a good impression, what do you think I should do? “You may store them in a clean place”, to find a clean place and store them. But you can’t burn or destroy them.

  对于僧宝,经典中曾有一公案,说明不敬僧众之过患:某地有一恶习,以为向出家人身上倾倒垃圾可感大福,故争相效仿。

  As for the Sangha, there is a public case from the scriptures illustrating the disastrous effects of disrespecting the Sangha. There is a bad custom somewhere that people thought it could bring great blessings by dumping rubbish on the monks, so everybody rushed to follow it.

  几年后,天上突降金银等宝并衣食等受用资具,人人欢喜。不料几天后,天上普降沙土,所有的人被活埋至死。前者降金银等是以前善业所感之福,未及受用,而不敬僧之恶业已迅速成熟。现世受苦,后世剧苦更是遥遥无期。僧众是僧宝之代表,佛法之传演弘扬主要依靠僧团,故不敬僧众罪业极重。

  A few years later, gold and silver, food and clothes as well as other living materials suddenly fell from heaven, everyone rejoiced. But unexpectedly a few days later, sand and dust fell from heaven and all the people were buried to death. The gold and silver came down first was the result of their former virtuous karma, but before they had time to enjoy, their evil karma of disrespecting the Sangha had quickly ripened. Not only did they suffer in this life, but they will get greater sufferings endlessly after death in next lives. Monks represent the Sangha Jewel, the propagation of Buddha’s teaching mainly depends on them, so the sin of such disrespecting is very heavy indeed.

  不敬三宝,不但对个人而言有此种种过患,对正法住世、圣教弘扬亦关系重大。《论》云:“自能如何恭敬三宝,则诸众生亦能如是恭敬自故。”欲住持弘扬佛法者大须注意,作为佛弟子,我们自己若不敬三宝,还指望谁来敬三宝?指望那些不信三宝的商人来恭敬更不可能了。若一个人、两个人、一群人、两群人都不信不敬三宝了,则佛法愈衰。

  Disrespecting the Three Jewels not only brings too many disastrous effects personally, but also has a great impact on the continuing existence of the excellent teaching and the propagation of Buddhism. The Great Treatise on the Stages of the Path to Enlightenment says, “As much as we respect the Three Jewels, so will living beings respect us.” Considerable attention must to be paid to those who wish uphold and propagate the Buddha’s teaching, If we -the disciples of the Buddha don’t show respects to the Three Jewels, who else would? It is much less likely to expect businessmen who don’t believe in the Three Jewels to show respects. If one person or two, or further, one or two more groups don’t believe in and respect the Three Jewels, Buddhism will decline further.

  当我们在慨叹末法时代来到时,有没想到,我们自己碰到不信三宝的人多、明师难遇、正知见之善友少的结果和不敬三宝有何关系?以及出家人常被社会上的人误解歧视,认为寺院是寄生虫、没饭吃、失恋者的归宿处,我们有没有想到这是自己未从内心深处发起恭敬三宝以及往昔不敬三宝之恶业所感之报?

  As we still lament the arrival of the Dharma Ending Age, have we thought of any relationships among the results as follows and disrespectful behaviors towards the Three Jewels: most of the people we encounter don’t believe the Three Jewels, it’s hard to find bright-eyed teachers, and we have few good friends with correct insight. In the meanwhile, those who left home are often misunderstood and discriminated against by the public, and the monasteries are considered as the home of parasites, persons who have no food for dinner, and the jilted lovers. Have we ever thought that this is the karmic retribution for the lack of profound veneration initiated from our deep inside to the Three Jewels and for the evil deeds of disrespect towards the Three Jewels committed in the past?

  本来经像塔寺是三宝的代表和所依,应当作为众生恭敬顶礼的对境,但由于人们的无知轻慢,上述种种不恭敬三宝的现象比比皆是。试想,如果有人把我们的父亲或祖先的照片扔进垃圾堆,或者焚烧,我们会作何感想?

  Originally, the sutras, images of the Buddha, and the stupas and temples are representatives and dependence of the Three Jewels. They should be treated as the objects of reverence and worship to all living beings. But due to people's ignorance and arrogance, the above mentioned disrespectful behaviors toward the Three Jewels are found everywhere. Suppose if the pictures of our fathers or ancestors are thrown into the garbage dump or burned by others, how would we feel about it?

  而表法解脱和圆满功德的佛法僧三宝形像,屡屡被丢,被践踏,作为佛子,我们又于心何忍,又何能视而不见?三宝是众生解脱的唯一圣福田,末法时代众生造作如此种种不善业,若一大群人共创不敬三宝之业则众生的苦报亦极大,此实是导致共业福报急剧损减之因,也植下趣入三恶趣和无法值遇正法等果报之因,令人扼腕不已!

  Yet the images of the Three Jewels, namely, the Buddha, the Dharma, and the Sangha symbolizing liberation and perfect virtues are often discarded and trodden. As the disciples of the Buddha, how can we tolerate this and turn a blind eye to it? The Three Jewels are the only holy field of merit for the liberation of living beings, but in this Dharma Ending Age, living beings are committing so many non-virtuous karmas. If a lot of people accumulate the karma of disrespecting the Three Jewels together, the subsequent suffering of the living beings will be very great. This indeed leads the cause of the rapidly diminishing collective blessings of the world, and it also plants the seeds of falling into the three miserable realms as well as that of effects such as having no chance to meet the excellent teaching, what a pity!

  那么,在当下这样的情形下,恭敬或轻视经像不仅是关系到佛弟子自身修行的问题,同样也成为一个众生共业福报增减的普遍性问题。当很多佛弟子也在为所谓“2012灾难”等问题而纠缠的时候,我们应该静下心来思惟,福报增长或灾难降临的原因在哪里?如果还肆意丢弃、踩踏经像等等,福从何而来?难又何能不增?

  Therefore, under the current conditions, the matter of respecting or disrespecting the sutras and images of the Buddha not only is related to the disciples’ personal practices, but also becomes a general issue concerning increase or decrease of the merits of the common karma of all living beings. When a lot of Buddhists also get entangled in debates over the so-called “2012 Disaster", we should calm down and think about the causes of enhancing good blessings or disaster falling. If we continue throwing away and trampling sutras and images of the Buddha at will, where will our blessings come from? How could the disasters not increase?

  弥勒菩萨弟子世亲菩萨所作《俱舍论》曰:“无惭愧不重,于罪不见怖;爱敬谓信惭,唯于欲色有。”恭敬之体为惭,反之,不敬即无惭。“于诸功德及有德者,无敬无崇,无所忌难,无所随属,说名无惭。”无惭无愧是不善心所,遍于一切不善心,有此则于有功德处(比如三宝)无有崇敬,无有畏惧,无恶不敢作,一切恶业之门由兹开启。由此而领受极重恶业苦报。

  Bodhisattva Maitreya’s follower Vasubhandu said in The Treasury of Knowledge, “if there is no shame, there will be no respect and no fear in committing sins. Love and respect come from faith and shame which only exist in realms of desire and form.” The source of respect is the sense of shame; on the contrary, disrespect comes from shamelessness. “Shamelessness means before those of virtue, showing no respect or awe, acting without restraint or inhibition, and not behaving according to the etiquette of a disciple.” No shames and no scruples are non-virtuous mental functions; they exist in all non-virtuous mental activities. They show no respect, no fear, and dare to commit any sins toward the objects of virtue (such as the Three Jewels); it therefore opens the door to all evil karma which makes them suffer the extremely heavy evil karma and miserable retribution.

  不敬三宝之原因

  Reasons for Disrespecting the Three Jewels

  《论》上说:三宝是无上大功德田,对众生无上有大恩德,是一切世出世间圆满根本。我们对三宝之所以不恭敬,是因为我们不知道三宝的功德、价值以及对吾等之恩德。

  The Great Treatise on the Stages of the Path to Enlightenment says that the Three Jewels are the unsurpassed field of good qualities, the unrivalled benefactor of all living beings, and the foundation of all mundane and supramundane perfect. The reason we don’t respect the Three Jewels is that we don’t know its merits, value, and the kindness to us.

  这也表明我们对三宝的信心还很欠缺,对三宝没有一种感到珍贵的想。我们对某一事物的态度和行为是由我们内心对这一事物的价值的认识程度来决定的。

  It also shows that we still quite lack faith in the Three Jewels and don’t have a sense of thinking that they are precious. Our attitude and action toward something is determined by the degree of our understanding its value in our mind.

  比如社会上的生意人,经过一番努力,好不容易签下一份合同,他会将合同视为珍宝,藏在保险箱里,小心保护。之所以这么做,是因为他很明白那份合同的功德--会带来财富!所以便努力保护好。又如大家见到地上有一万元钱会知道捡起,若见一百万、一千万,绝不会嫌捡起太累,就是因为能见到钱的价值。而三宝的价值超过摩尼宝,能够带领众生趣入涅槃城,得到究竟的快乐,而今,三宝之代表却屡屡被肆意践踏,我们对三宝的信心和对其功德的认识,难道超不过一位商人对合同的认识和重视?

  For example, when a businessman in the community finally signed a contract after putting much more effort, he will treat it as his precious jewel and will hide it in the safe with careful protection. This is because he fully understands the merit of the contract--- will bring him wealth! That is why he tries his best to protect. Take another example, if we found ten-thousand dollars on the ground, we would pick it up, and if we found a million or ten-million dollars on the ground, we would never mind that we are too tired to pick it up, just because we know the value of the money. While the value of the Three Jewels surpasses that of the Mani-jewel, it can lead all the living beings into the city of nirvana and give them the eternal happiness, but their symbols are now frequently trampled underfoot recklessly. Are our faith in the Three Jewels and the understanding of their merits even less than those of a businessman to his contract?

  又如我们说捡多没处放,家里自己的相册却可以放一大摞,因为我们觉得那相片上的图画就代表了自己,谁乱扔乱画弄坏了,自己就痛心不已,就因为我们觉着那有价值。见佛像经文在垃圾堆却麻木不仁,就是没认识到经像的价值。

  Others may say that if they pick up too many of these images discarded, there is no room for them. But we all put a pile of our own photo album at home because we feel that the pictures of the photograph are on behalf of ourselves and would feel distressed when they are thrown aside, scribbled, or damaged, all because we feel that they are valuable. The reason why we remain indifferent seeing the images of the Buddha and words from the sutras thrown into the garbage dump is that we don’t recognize their value.

  或许有人会认为,佛像、经书等只不过是一些铜木、纸张而已,不必当作真佛、法宝看待,所谓“心中有佛”即可,何必着相。不仅知行上没有做到一个佛弟子应该做的,反而还为自己找了种种颠倒的理由,实在是愚痴而可怜!对此,印光大师驳斥曰:“古人修行,皆能证道。今人修行,少见明心。岂人根之不等耶,抑亦敬慢之所致耳。众生沉沦于苦海,必赖慈航救济,而后度脱有期。佛法化导于世间,全仗经像住持,而后灯传无尽。”

  Perhaps some people will think that statues and sutras are just made of copper, wood, or paper which should not be seen as the real Buddha or Dharma, or, as the saying goes, if you “bear the Buddha in your heart,” there is not really need to be attached to the external appearance. These people don’t fulfill the duties of Buddha’s disciples both in knowing and doing, and it is much worse that they have found too many incorrect excuses for their behaviors. They are really ignorant and pitiful! Concerning this matter, Master Yinguang once warned: “Most of the ancients could attain the path through practice, but the contemporaries seldom uncover enlightenment. It is not the latter have inferior qualities; rather it is due to the differences of the degree of their veneration and arrogance. Living beings are submerged in the boundless sea of suffering, they must rely on the Buddha’s boat of compassion to save them and help them achieve liberation eventually. Buddhism that can teach and guide people in this world totally relies on the firm hold of sutras and images of the Buddha, and then the lamp is standing indefinitely and passes on.”

  恭敬三宝能得到何种利益及为何恭敬三宝

  What Benefits Could Get When Respecting the Three Jewels and Why Should Respect

  恭敬三宝能得到什么利益?依于这佛法所依--经像,我们得以忆念佛陀、正法,能增上福德智慧,能够得到现世、来生的安稳快乐,能完全成办佛陀果位。下面当详细叙述:

  What benefits we could get when showing respect to the Three Jewels? Relying on the sutras and images of the Buddha as the dependence of Buddhism, we can remember the Buddha and the excellent teaching, increase our merits and wisdom, gain peace and happiness in the present and future lives, and attain Buddhahood perfectly. The details of the benefits are as follows:

  恭敬三宝之功德利益是无量无边的,备载于三藏经典之中,近则人天福报、远则三乘圣果,都必须以恭敬为基础。比如你去收集三宝字纸的时候,做的当下即可遮止众生不敬三宝之罪。本来我们看到佛像、经文字纸被扔得到处都是,现在我们恭敬他,让他成为大众恭敬的对象,这一善举能净治自己往昔不敬三宝之恶业。

  The merits and benefits of respecting the Three Jewels are countless and endless which is well-recorded in Tripitaka, it brings the blessings of rebirth in human or heavenly realms in the near future and the sagely fruit of the Three Vehicles eventually, and all of the above efficacy are based on the reverence. For instance, when you started to collect the discarded paper bearing the words and images of the Three Jewels, at this moment you can immediately remove the sins of disrespecting for the living beings. Originally we have seen the images of the Buddha and words from the sutras thrown everywhere, and now we start to show respect and make them the objects for public worship. The above-mentioned virtuous act can purify the evil karma of disrespecting the Three Jewels committed in the past.

  《大集经》云:“商主天子问:佛在世日供养,世尊是受者,而施者获福;世尊灭后,供养形像,谁是受者?佛言:诸佛如来法身也。若在世、若灭度,所有供养,其福无异。”《善生经》中亦云,“佛言如来即是一切智藏。是故智者,应当志心勤修供给。生身灭身。形像塔庙既供养已,于己身中,莫生轻想。于三宝所,亦应如是。”

  The Candragarbha says, “The God of Merchants’ Leader asked: In Buddha’s Living time, when the world-honored one received offerings, those who made the offerings benefited. After the Buddha enters nirvana, we make offerings to images of the Buddha, but who will be receiving them? The Buddha said, ‘The truth body of all the Buddhas and Tathagatas will. The merits of making offerings to the Buddha are no different, whether the Buddha is alive or has entered nirvana.’” The Sujata Sutra also says, “The Buddha said that the Tathagata is the repository of all wisdom. Therefore a wise man should sincerely and diligently make offerings to Him. When he makes offerings to the Buddha’s live body or deceased body, or when he makes offerings to images of the Buddha, to stupas and temples, he should not take it lightly. The same with things related to the Three Jewels.”

  《金刚经》亦云,“若是经典所在之处,即为有佛。”又云,“一切诸佛,及诸佛阿耨多罗三藐三菩提法,皆从此经出。在在处处,若有此经,一切世间、天、人、阿修罗,所应供养;当知此处则为是塔,皆应恭敬,作礼围绕,以诸华香而散其处。”

  The Diamond Sutra also says, “Wherever this Sutra is found, there is a Buddha.” It also says: “All Buddhas and their teachings come from this sutra. The gods, humans, and asuras of the world should make offerings wherever this Sutra is found. Know that this place is a Stupa. All beings should pay respect, worship, circumambulate and decorate it with incense and flowers. ”

  《论》中记载,阿底峡尊者至某地时,有一密咒师对尊者没有信心,不听尊者讲法。有一次,尊者见一负责记录的僧人,以牙齿上的污垢来粘补经书,尊者深生不忍,说:“这人太可怜了。”并阻止他说:“不可以这样对法宝不敬。”咒师在旁见闻后,对尊者生起极大信心,遂从尊者恭敬闻法。这说明,我们能恭敬三宝,会令未信者信,别人也会恭敬尊重我们。

  According to The Great Treatise on the Stages of the Path to Enlightenment, once the Venerable Elder Atisha came to a place, a mantra practitioner did not have faith in him and refused to listen to him teach. One day the Elder witnessed a scribe monk sticking a page of teaching with plaque from his teeth. Unable to bear this, the Elder said to himself, "What a poor guy." and stopped him: "You cannot disrespect the dharma jewel like this." The mantra practitioner was standing by and heard all of this; therefore he gained great faith in the Elder and received teaching from him with respect. This shows that if we respect the Three Jewels, it can convince the unbelievers to believe in, and others will also respect us.

  道宣律师《戒疏》云:“一法所受用者。谓纸素竹木上书经像,或箱函器幞曾经盛贮,克定永施,不许改转。此则定,敬同圣教。皆是灭理之所依持。故有损益,并望涅槃而生罪福。”行宗释云:“前出物体。皆下示所以。纸素函器止是世物,但望所诠至真无价故。”

  Master Daoxuan the preceptor said in The Exegesis of Precepts: “The teaching must be presented through sutras or images of the Buddha printed on or made of materials such as paper, silk or cloth, bamboo, and wood. Such materials, as well as boxes, envelopes, cloth-wrapper, or containers once used in storing sutras or images of the Buddha, should be considered as forever given away and should not be used for other purposes again. Be sure to revere these as the sagely teaching. Attainment of the truth of nirvana depends on such things. Damaging or benefiting them will lead to sin or merit on the way to nirvana. Master Xingzong further explained: “The importance of the objects listed above is as follows: paper, silk, envelopes and containers are worldly objects, but they become priceless because they carry or carried the Buddha’s teaching.”

  佛住世时有一位阿罗汉,因其往昔曾用泥修补过一尊佛像的坐骑--大象,而感得生生世世有金象伴随。我们现在修补的不仅是佛的坐骑,而是佛身,从异熟果来说,若求人天福报,果报尚大得不可说,若你发的是出离心、菩提心,那果报更是无有穷尽。对于那些做工不如法的佛像,我们去收集珍藏,将来我们就有福报亲见化身佛或遇到非常如法、有加持力的佛像,修补经书是开智慧的因,将来能值遇圆满教法,能听闻具德师讲法。《瑜伽师地论》说,这些对于我们修道来说都是非常重要且不可缺的顺缘。

  In the Buddha’s time, there was an Arhat who had repaired with mud a statue of one Buddha’s mount -the elephant in his past lives, gained the retribution of being accompanied by a golden elephant in his later lives. Now we are not only just repairing Buddha's mount, but Buddha’s body. In terms of fruitional effect, if you are seeking only the joys of cyclic existence for the welfare as a human or deity, the retribution would be beyond description, while you develops the spirit of renunciation or enlightenment, the effect will be countless. When we collect and carefully preserve the statues of Buddha made improperly, we will have merits personally seeing transformations of the Buddha or encountering the statues of the Buddha made totally according to the teachings with the capability of bestowing great blessings. Mending the sutras is the cause for opening up our wisdom; those performing this deed will be rewarded with the opportunity of meeting the perfect teaching or hearing it from good teachers. It is stated in The Levels of Yogic Deeds that all of these are very important and indispensable favorable conditions for those who are practicing the path.

  印光大师言:“欲得佛法实益,须向恭敬中求。有一分恭敬,即消一分罪业,增一分福慧。有十分恭敬,即消十分罪业,增十分福慧。若无恭敬,则但结远缘,难得实益。入道多门,唯人志趣,了无一定之法。其一定者,曰诚,曰恭敬。此二事虽尽未来际诸佛出世,皆不能易也。”世谚:精诚所至,金石为开。能恭敬者,实乃大智慧人。故恭敬有大功用大利益。

  Master Yinguang said, “If you want to gain real benefit from Buddhism, you should seek it with reverence. Ten percent of reverence will eliminate ten percent of sins and bring about ten percent of merits and wisdom. One hundred percent of reverence will eliminate one hundred percent of sins and bring about one hundred percent of merits and wisdom. Without reverence, we create only distant conditions but will not gain real benefit. There are many ways to enter the path depending on one’s own intent and interest. If there is one way that is certain, for the definite, it is sincerity and it is reverence. Even in the infinite worlds of the Buddhas of the future, this will not change.” As the proverb goes, deep sincerity can make the mountains open. Those who are capable of showing reverence are the truly wise. So reverence has great effect and great benefit.

  故诚如印光大师云:倘能暂息狂见,清夜自思。当必心神惊悸,涕泪滂沱。悲昔日之无知,誓毕生以竭诚。从兹心意肃恭,身口清净。永绝粗鄙之恶态,恒依经论之圣谟。果能如是,庶可于佛法大海中,随分随力,各获实益。

  So just as Master Yinguang said, if one can put aside his arrogant opinions and go into reflection in the stillness of night, his mind will be palpitated with fear, and the torrential tears comes up. He will be sad for his past ignorance and swear to live piously for the rest of his life. From now on, he will live solemnly and respectfully and be pure both in body and speech. He will forever abandon vulgar and mean manners and follow the sagely ways set down in the Holy Scriptures. If we can really do so, we will be able to enter the ocean of Buddha’s teaching, do our share with the force and gain real benefits.

  对于经文,如果我们恭敬凡是带有佛教文字的经文、纸条之类,修补残经等等,就可以净化往昔诽谤佛法、烧毁或跨越经书等罪障。现在学佛者自觉听闻佛法不能持诵文义,思惟法又不能解其义理,修习法却又不能相应者很多,依福田力,是重要教授。

  As for the words from the sutras, if we show respect to sutras or scraps of paper bearing words from Buddhist scriptures and repair worn-out sutras and so on, we will be able to purify past sins and obstructions of slandering the dharma, burning or stepping over the scriptures and so on. Nowadays many people studying Buddhism feel that they cannot retain the words when they study, understand the meaning when they reflect or gain knowledge when they meditate, they should rely on the power of the field of merit. This is a personal instruction.

  有些人做世间俗务非常精明,脑筋很灵,因为无始以来串习太多了,一学佛法,学不来了,反应又慢,记也记不住,这种情况,肯定是往昔在三宝面前造了很重的恶业。怎么忏悔呢?以恭敬三宝来忏悔。

  Some people are very skillful and smart at doing worldly things. But due to habits formed repeatedly since beginningless time, once they begin to study Buddhism, they cannot learn, are slow in reaction, or cannot remember. This is surely because they committed very heavy evil karma against the Three Jewels in their past lives. How should they confess such sins? By showing respect to the Three Jewels.

  具体地讲--加行:当你想去捡地上的佛像的时候,就对治了不想恭敬三宝的过失。以前我们在做不恭敬三宝的坏事时,也有个想做的心在指挥我们,现在我们开始恭敬三宝,实际去做的时候,这个好的想法就对治了原来那些坏的想法,把它忏悔了。正行:你在擦弄脏了的佛像并修补装裱的时候,不断重复这些动作时,就对治了我们无始以来行为上对三宝的不恭敬。结行:你做完了,随喜自己,很高兴,这不但是大大的积资净障,还对治了你以前干完坏事时心里乐滋滋的那些恶思惟。由于这样做便能令恶业渐净,善业渐增,开智增福,善报增长,闻法渐能忆持文句,思惟能解法义,修持能生触证,故大家当努力行之。

  Specifically, during preparation, when you intend to pick up discarded images of the Buddha, you will correct the fault of not wanting to respect the Three Jewels. In the past, when we did disrespectful things toward the Three Jewels, our behaviors were guided by ideas in our mind; now when we begin to show respect to the Three Jewels and take action, the good thoughts in our mind will correct the bad ones of the past. In other words, we have repented the bad thoughts. During practice, when you are cleaning, repairing and decorating contaminated images of the Buddha, the repeated movements of your body will correct the behavioral disrespect committed against the Three Jewels since the beginningless time. After practice, when you have finished doing such things, you should rejoice in your work and be happy because you have not only accumulated great collections and cleared away a lot of obscurations, but have also remedied the evil thoughts you had held in the past when you finished doing some evil deed and relished your success. By doing so we can gradually clear away our bad karma, increase our good karma, open up our wisdom, increase our merits, increase good results,be able to remember words and sentences of the teaching we have heard, understand the meaning of the teaching when we reflect and realize the teaching when we meditate, so we should all try our best to do this.

  如何恭敬

  How to Show Respect to the Three Jewels?

  对于三宝,我们内心的恭敬依靠观三宝之功德与恩德生起,而行之于身口的恭敬加行主要依经教及大德教导来行持。

  With regard to the Three Jewels, our inner respect for the Three Jewels generates through reliance on observing the good qualities and kindness of the Three Jewels; meanwhile, our physical and verbal behavior with respectful preparation should be mainly based on the scriptures and instructions of great masters.

  《佛说优婆塞戒经》曰:不应造作半身佛像。若有形像,身不具足,当密覆藏,劝人令治;治已具足,然后显示。见像毁坏,应当至心供养恭敬,如完无别。

  The Buddha Speaks the Precepts of Upasaka Sutra says: You should not make images of only half of the Buddha’s body. If the image of the Buddha’s body is incomplete, store it away and then have it completed. Display it after it is completed.  When you see a damaged image of the Buddha, you should make offerings and show respect to it with the uttermost sincerity and respect, as if it were in perfect condition.

  《论》云:“三种修行应学者。谓于佛像,若塑若画,随好随丑,不应讥毁,置尘险处,及押当等,不敬轻毁,皆当断除,应当执为是可敬田,犹如大师。”对于佛经,祖师说:“虽于正法四句以上应离不敬,又应断除一切不敬,谓抵押经卷,贸为货物,置秃土地灰尘险处,鞋袜并持及跨越等,应起恭敬,等如法宝。”对于僧众,“若于僧伽,或出家众,持沙门相及于其相不骂不毁。又一切种不应分党,视如怨敌,云汝等我等,应当敬重,犹如僧宝。”

  The Great Treatise on the Stages of the Path to Enlightenment says, “There are three prescriptive precepts. The first is to treat images of the Buddha as objects of reverence-as though they were the Teacher himself-not pointing out their faults regardless of their quality, and not disrespecting them or treating them with contempt by putting them in dishonorable places, pawning them, etc.” Regarding the sutras, Great Master Tsong-kha-pa said, “Never to show disrespect for writings on the teachings, even those composed of as little as four words. Further, you should not pawn volumes of scriptures, treat them as merchandise, place them on the bare ground or in dishonorable places, carry them together with shoes, walk over them, etc. Treat them with respect, as though they were the teaching jewel itself.” Regarding members of the community, he said, “Never to revile or despise members of the community, renunciates, or those who merely possess the symbols of a practitioner of virtue [someone who is dressed as a monk or nun but has no vow]. Nor should you do this to the mere symbols [part of the robes] of these practitioners. Never in any way divide yourself and others into opposing factions and view the others as enemies. Always treat members of the community with respect, as though they were the community jewel itself.”

  朴穹瓦尊者说:“我有一种对佛像的看法,我心想,这是我的无上皈依处,我是这样来看待的。”如同尊者这样对待佛像,非常重要。

  The Venerable Elder Pu-chung-wa said, “My view of the images of the Buddha is that it is the taproot of my unexcelled refuge.” It is very important to treat the images of the Buddha as the Venerable Elder did.

  《论》中说,一次,大瑜伽师请印度大成就者阿底峡尊者鉴赏一尊文殊菩萨像,他说:“这尊像的形相胜劣如何?如果形相殊妙,我可以用绒巴迦格瓦供养的四钱金子来购买。”尊者回答:“至尊文殊菩萨的身像没有不善妙的,若论做工,应属中等。”说完之后,尊者就将佛像放在头顶上,祈求加持。尊者对所有佛像都是这样恭敬顶戴。亲为佛授记之印度大成就者龙树菩萨著的《亲友书》亦云:“随工巧拙木造等,智者应供善逝像。”

  According to The Great Treatise on the Stages of the Path to Enlightenment, It is said that the great yogi [Chang-chup-rin-chen] once gave a statue of Manjughosa to the Elder for him to examine. He asked, "How good is this? If it is good, I will buy it with the four gold coins Rong-ba-gar-gay-wa (Rong-pa-mgar-dge-ba) gave me." The Elder replied, "Venerable Manjughosa's body has no defects-the sculptor is middling," and placed it on his head and prayed for blessings. It is said that he did the same with respect to all finished images. The great Indian Master Bodhisattva Nagarjuna, who was bestowed by the Buddha for the prediction of the attainment of Buddhahood in the future, says in The Friendly Letter, “Just as the learned worship an image of the Sugata, Whatever it is made of, even wood...”

  对于阅读经典之威仪规矩,印光大师云:“净手洁案、主敬存诚、如面佛天、如临师保,则无边利益自可亲得。凡欲阅读经典,须先洗手漱口、洁净几案、端身正坐、合起双掌,然后以拇指与二指翻开经本,慎重小心保护经文,勿令染污、勿使损毁。一则保持经文寿命,二则保持经文完整,三则能生福德及智慧性,四则远离诸过也。”

  Regarding the physical activities of reading the scriptures, Master Yinguang said: “Wash your hands and clean the desk, have reverence and sincerity in your heart as if you are meeting the Buddha and god and are in front of your teacher. This way you will gain unlimited benefit to yourself.  Whenever you read the scriptures, you should first wash your hands and gargle, clean the desk, sit upright, join your palms together, then open the text with your thumb and index finger. You should carefully protect the text from dirt, grime, or damage. There are four benefits: firstly, the lifetime of the scriptures could be maintained; secondly, it keeps the scriptures complete; thirdly, it generates merits and wisdom; last but not the least, it keeps away from all kinds of faults.”

  故凡佛弟子当依教而行之,一起力行恭敬三宝之善行,庶可转末法为正法焉。

  All disciples of the Buddha should practice according to the Buddha’s teaching and to implement together the virtuous deeds of respecting the Three Jewels. By this way we can turn the Dharma Ending Age into the Proper Dharma Age.

  多宝讲寺 比丘智敏

  二〇一二年农历三月廿三

  Bhikkhu Zhimin, Duobao Lecture Monastery

  Lunar March 23, 2012

  恭敬三宝之具体做法

  Specific Instructions on Showing Respect to the Three Jewels

  我们能做什么?

  What Can We Do?

  1.去旅游时,把印有佛像、塔庙、经文的游览券、门票自己收起勿扔。有力量的请把地上的捡起;更有力者,请把垃圾堆里的像捡起;更有力者,请找收门票者索要废券;更有力者,请找有关单位说明这样印制门票会让很多人举手之间造下业障,请勿印刷。

  1. When you are visiting tourist sites, collect admission tickets printed with images of the Buddha, pagodas, temples and words from the scriptures, do not throw them away. For those who are capable, please pick up admission tickets thrown to the ground by other tourists. For those who are more capable, please pick up tickets discarded into the garbage dump. For those who are much more capable, please communicate with the gate-keepers for taking used tickets, and for those who are still with greater capability, please find the relevant department and tell them that printing such tickets will make many people easily commit non-virtuous karma in demeanors and persuade them not do print any more.

  2.在去寺庙烧香、拜佛时把地上的印有观音菩萨等形像的商标捡起、收起,劝说他人恭敬三宝等,广说如上。

  2. When you go to the temple to burn incense and bow to the Buddha, please pick up and preserve discarded trademarks printed with images of Avalokiteshvara Bodhisattva and so on, persuade others to show respect to the Three Jewels, and explain detailed as above.

  3对有关寺庙管理人员说明情况,劝彼如法处理或交给自己处理,阻止大家乱扔乱烧,并说明道理。

  3. Explain the situation to the related managerial staff at the temple and persuade them to treat the discarded images of the Three Jewels properly or ask them to hand the discarded images over to you. Try to stop people from littering and burning images of the Three Jewels and tell them the reason.

  4.给以三宝形象作为商品包装物的生产厂家电话电讯劝止。例如,“观音饼”盒上印有观音像,月饼盒上印有弥勒像,僧衣厂、尤其是制香厂的商标,以及造像厂的广告纸等。

  4. Call or send messages to manufacturers who use images of the Three Jewels on their product packing and try to stop them. For example, the image of Bodhisattva Avalokiteshvara is emblazoned on the packing boxes of “Guan Yin Cookie”; the picture of Maitreya Buddha is printed on the boxes of moon cakes; trademarks of monk garment factories, especially those of incense manufacturers, advertisements of manufacturers of Buddhist statues, etc. are the same issue.

  5.其他如残破的经文以及信佛的人去世后的经书佛像妥为处理,如结缘等,不能将皈依证等随亡者焚化。

  5. Others such as worn-out sutras and sutras and images of the Buddha belonging to believers passed away should be handled properly, like giving them to those who need them. Certificate of refuge and so on should not be incinerated with the body of the deceased.

  6.劝他人做到以上诸条。

  6. Persuade others to do the things listed above.

  7.见到他人做时,随喜赞叹,互联网上宣传、鼓励。

  7. When you see others doing the above things, rejoice in their deeds, praise them, and use the internet to promote and encourage such good deeds.

  8.发愿恭敬擦拭佛像若干尊或收藏安奉若干尊。

  8. Vow to respectfully clean a certain number of images of the Buddha or collect and offer a certain number of images of the Buddha.

  收到后如何处理?

  What to Do after Collection?

  1.   佛像分类:

  1. Classification of the images of the Buddha:

  A:可重新流通结缘者,要求:做工如法,完整无损,无其他干扰图案,背后有俗人照片者不流通。经过沐浴、修补、装裱后送人结缘。

  Category A: To those suitable for recirculation or distribution should meet the following requirements: The workmanship should be properly made, complete and undamaged, not disrupted by other irrelevant designs or images; pictures including some ordinary people backside should not be circulated. Images of the Buddha should be bathed, repaired or framed up and decorated before distribution.

  B:放山洞储存者:除A类之外者。例如残破不能修者,做工不如法者,包布后记录下若干尊像,一者自己存放于箱内,二者放无人山洞或室内楼阁空处,三者交给寺院。

  Category B: Those to be preserved in mountain caves: excluding the images of category A. For example, those that are broken and cannot be repaired and those improperly made. Wrap them up with cloth and write down the number of images included, then dispose them in three ways: (1) store them in a box by yourself; (2) put them in an empty mountain cave or in an empty place in the attic of your house; (3) send them to a temple.

  2.处理程序:

  2. Procedures

  (一)皈依:念皈敬颂。

  (1) Going for refuge: recite the homage verse.

  (二)剪裁:佛像周围留空白尽量大,剪成方形。这是指广告纸、挂历、门票等佛像与商品混合的图案,若是单独的像,不能剪边。

  (2) Cutting: Leave as much margins as possible around the image of the Buddha and cut them into shapes of squares or rectangles. This applies to paper advertisements, wall calendars, admission tickets etc. in which pictures of the Buddha are printed together with those of the product. For independent pictures of the Buddha, you should not cut the edges.

  (三)浴佛:先念三个浴佛偈,然后先用湿布后用干布,擦干净。观想自己及众生业障惑障消除。

  (3) Ablution: Chant three verses of ablution first, then wipe the images at the beginning with wet cloth and then with dry cloth, make it clean. At this time, imagine you are clearing the karma and delusional hindrances of yourself and all living beings.

  浴佛偈:

  Verse of offering ablution to the Buddha:

  诸佛相续本清净 纤毫尘垢而亦无 为超生死涅槃故

  The purity of the Buddha’s mind stream is fundamentally pure,

  It is without even the tiniest speck of dust or dirt.

  In order to surpass life and death and achieve nirvana,

  奉请如来澡浴身 如彼大觉降生时 诸天供养天净水

  We offer the ablution to the Buddha.

  Just as all the celestial beings offered clean heavenly water

  At the time of the Buddha’s birth

  我今亦以净天露 奉献如来澡浴身

  So now we offer clean heavenly dew

  To bath the Buddha’s body

  佛身语意不具诸烦恼 为净有情身语意业障

  The Buddha’s body, speech, and mind are free from afflictions,

  In order to purify the karmic hindrance of body, speech, and mind of sentient beings

  奉请佛身语意澡浴水 愿净有情三门三业障

  We ask the Buddha to purify the three kinds of karmic hindrances of sentient beings

  With the bathing water of His body, speech, and mind.

  嗡 萨瓦达塔嘎达 阿必肯嘎得 萨嘛耶喜耶阿吽

  Ohng sa wa da da ga da a bhi ken ga dei sa ma yeah xi yeah ah hong

  注:此法行尤能对治非人干扰及已造作诸种恶业,净除修道中各种障碍,具足现世顺缘。

  Note: This practice especially can remedy the interference of nonhumans and remove all kinds of evil karma committed by oneself; it can clear away various kinds of obstacles in practicing the path and generate sufficient favorable conditions in this life.

  (四)A类:修补、装裱,用于流通。

  (4) Category A: Repairing, framing and decorating for circulation.

  B类:同一种佛像,同一规格者,裁成同样大小,擦干净放在一起,用黄布包好捆好,或分批放小盒子里,把数字贴在盒外,放一张样品在外面,然后放在纸箱内,外面标总数及“放山洞”字样。本来带有佛像的盒子可擦干净,将其他佛像装入,外用黄布包起。

  Category B: Images of the Buddha with the same type or same specification should be cut in the same size, wiped clean, put together, and then carefully wrapped up with yellow cloth and tied up. Or you can divide them into batches and put them in small boxes with the number stickers on each box, then put all these boxes together in a big outer case taking one image as a sample sticking on the box. Write down the total number of images as well as the words “For storage in mountain cave.” on the outside of the big outer case. As for packing boxes printed with images of the Buddha, you can wipe them clean, put other images of the Buddha in them, and then wrap them up with yellow cloth.

  门票、名片等载体上的佛像,分AB类后如上处理。

  佛像与寺庙像分开。

  Images of the Buddha on admission tickets, business cards etc. should be classified into Category A and B and should be dealt with as stated above.

  Images of the Buddha and those of temples should be kept separately.

  (五)回向

  Dedication of Merits

  A.所有礼赞供养福,请佛住世转法轮,随喜忏悔诸善根,回向众生及佛道。

  A. All good roots from worshipping, praising, and making offerings to Buddhas,

  From requesting that Buddhas dwell in the world to turn the Dharma Wheel,

  From compliantly rejoicing, from repenting and reforming,

  I transfer to living beings’ attaining the Buddha’s way.

  愿消三障诸烦恼,愿得智慧真明了,普愿罪障悉消除,

  世世常行菩萨道。愿我临欲命终时,尽除一切诸障碍,

  面见彼佛阿弥陀,即得往生安乐刹!愿常面见诸如来,

  及诸佛子众围绕,于彼皆兴广大供,尽未来劫无疲厌。

  愿持诸佛微妙法,光显一切菩提行,究竟清净普贤道,

  尽未来劫常修习。悉除一切恶道苦,等与一切群生乐,

  如是经于刹尘劫,十方利益恒无尽。

  I vow to eradicate the three obstructions and all afflictions,

  I vow to obtain wisdom and obtain true understanding,

  I make a universal vow that the obstacles of my offenses will be totally eliminated,

  And that in life after life we shall constantly practice the path of the Bodhisattvas.

  I vow that when my life approaches its end,

  All obstructions will be swept away;

  I will see Aimitabha Buddha,

  And be born in his land of Ultimate Bliss and Peace.

  I vow always to meet Thus Come Ones face to face

  And the hosts of disciples who gather around them.

  I will raise offerings which are vast and great,

  Untiring to the end of future eons.

  I will hold high the subtly wondrous Buddhadharma

  And illuminate all the practices of Bodhi;

  I will be ultimately pure in Samantabhadra's way,

  Practicing until the end of time.

  Ending the sufferings of the paths of evil,

  And to everyone equally bringing joy,

  May I for eons like the motes of dust in all lands

  Ever benefit all in the ten directions.

  愿我及一切父母有情所造破坏塔庙、佛像、经书的罪障消除、净化,包括所有历史上造此类焚烧破坏经像者的恶业净化。愿我等能积集成就佛色身、法身的功德等等。

  May the sins of destroying Buddhist pagodas and temples, of destroying images of the Buddha and the sutras committed by myself and all father and mother-like sentient beings be eradicated and purified, including the sins committed by those who burned and damaged the sutras and images of the Buddha in history. May I and others accumulate the good qualities that will lead to the realization of Buddha's physical body and truth body, etc.

  B.自己加入其他希愿的颂文。

  B. You may add other eulogy expressing your own wishes.

  译注

  Translators’ Note: Translations of quotations from scriptural sources are mostly borrowed from existing sources unless they cannot be accessed. We used mainly the following sources for reference.

  1. The Great Treatise on the Stages of the Path to Enlightenment

  2.  Sagely City of 10,000 Buddhas Daily Recitation handbook

  3.  Buddhist Dictionary Online.