阿耨多羅三藐三菩提 Anuttara sammasambuddhi
阿耨多罗三藐三菩提 Anuttara sammasambuddhi意译无上正等正觉
Seafar拆字:
[size=4] A-nuttara sam-ma-sam-buddhi[/size]
解释
巴利文(梵文相同)
Anuttara 「阿耨多罗」意译为「无上」
英文:
"nothing higher", without a superior, incomparable, second to none, unsurpassed, excellent,
详:
[url]http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:896.pali[/url]
巴利文(梵文samyak-sambuddhi列略有不相同)
samma-sambuddhi「三藐三菩提」意译为「正等正觉」或「正遍知」。
巴利文:samma
英文:
rightly; in the right way, as it ought to be, best, perfectly
详:
[url]http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.4:1:295.pali[/url]
巴利文:sambuddhi
英文:
complete understanding
详:
[url]http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.4:1:231.pali[/url]
[url]http://tw.knowledge.yahoo.com/question/?qid=1406082602555[/url]
======================
无上正等正觉
维基百科，自由的百科全书
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无上正等正觉是指佛教修行上的最高觉悟、最高感受境界，此词句可见于各佛经，如金刚经。
「无上正等正觉」一词已是依据原意进行汉译后的称词，若依据梵语的谐音直译则为「阿耨多罗三藐三菩提」，其中「阿」
[1]
即「无、没有」的意思，而「耨多罗」则为「更高、更上」的意思，「三」为「正确」的意思，「藐」则为「等位、阶段」，「菩提」则是「觉知、感觉、感受」。
所谓「无上」就是「没有更高、更上」的意思，即是指「最高」。
佛教修行后需要验证修行成果，同时了解修行是否有所偏误，这称之为证果、证等，以小乘为例即分成四个果位：初果罗汉、二果罗汉、三果罗汉、四果罗汉，而「无上正等」不仅是指没有修行偏误（简称：修偏）而获得「正等正觉」，且是最高（无上，没有更上层）的位阶，同时是没有偏差的正确觉知、领悟、感受。
^ - 类似的，「阿鼻地狱」也是梵语谐音而来，「阿」一样是「无、没有」之意，而「鼻」则是指「间隔、间断」的意思，如此「阿鼻地狱」也叫「无间地狱」，意思是「持续痛苦且从不间断的地狱」。
取自"http://zh.wikipedia.org/w/index.php?title=%E7%84%A1%E4%B8%8A%E6%AD%A3%E7%AD%89%E6%AD%A3%E8%A6%BA&variant=zh-tw"
===========================
阿耨多罗三藐三菩提
维基百科，自由的百科全书
阿耨多罗三藐三菩提，佛智名，中译为「无上正等正觉」，即是「真正平等觉知一切真理的无上智慧」。将这个名词拆开来看，「阿」是无、无尽、无量之意；「耨多罗」是上之意；「三」是遍、普遍、正之意；「藐」是正、正等之意；「菩提」是道统、智慧之意。旧译是「无上正遍知」或「无上正道」，目前的普遍解释为「无上正等正觉」。
所谓「阿耨多罗三藐三菩提」已经是佛境界的智慧，佛家言「『得』阿耨多罗三藐三菩提」表示成佛。《心经》云：「三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提。」；《金刚般若波罗蜜经》云：「若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。何以故？须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。须菩提！所谓佛、法者，即非佛、法。」、「复次，须菩提！善男子、善女人，受持读诵此经，若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则为消灭，当得阿耨多罗三藐三菩提」。
取自"http://zh.wikipedia.org/w/index.php?title=%E9%98%BF%E8%80%A8%E5%A4%9A%E7%BD%97%E4%B8%89%E8%97%90%E4%B8%89%E8%8F%A9%E6%8F%90&variant=zh-tw"
=================================== 三昧
維基百科，自由的百科全書
三昧是佛教用語，來自於梵文Samādhi，也譯作「三摩地」、「三摩提」。 三昧是佛教的修行方法之一，意為排除一切雜念，使心神平靜。如何集中精神，可分為兩種：一是與生俱來的能力即「生得定」，另一種是因後天的努力而使集中力增加，即「後得定」。前者靠積德，後者靠修行而得。《十住毘婆沙論·卷十一》載「三昧乃四禪（四靜慮）、八解脫以外之一切定；又言三解脫門（無漏之空、無相、無願三昧）和三三昧（有覺有觀定、無覺有觀定、無覺無觀定）稱為三昧。」，在原始佛教與大乘佛教對於三昧的定義並不完全相同。
[b]Seafar拆字：[/b]
[size=4]Samadhi: Sam-ma-buhhdi[/size]
比較：[size=4]A-nuttara sam-ma-sam-buddhi[/size]
原意並無「三」，而是音SAM。
Samadhi
[size=2]如果我們參考了同樣是印歐語系的人對佛經用語的解釋與觀點，那麼就很容易發現中國的佛教觀點其實是有語言認知上的走調與本土自創風格的。[/size]From Wikipedia, the free encyclopedia[b][size=5]Samadhi[/size][/b] (Sanskrit, lit. "establish, make firm") is a Hindu and Buddhist term that describes a non-dualistic state of consciousness in which the consciousness of the experiencing subject becomes one with the experienced object,[1] and in which the mind becomes still (one-pointed or concentrated)[2] though the person remains conscious. Sahaj samadhi is the effortless and continual state of perfection of a satguru.[3] It varies from technical terms used to describe the higher levels of concentrated meditation, or dhyana (alt. "jhana", "jnana"), in Yogic schools, and is considered a precursor for enlightenment, or Nirvana, in Buddhism. It is the eighth and final limb of the Yoga Sutra of Patanjali, and comprises the pinnacle of achievements in Samyama, the three-tiered practice of meditation including also dharana and dhyana.
Samadhi is also the Hindi word for a structure commemorating the dead (similar to a mausoleum), which may or may not contain the body of the deceased. Samadhis are often built in this way to honour people regarded as saints or gurus in Hindu religious traditions wherein such souls are said to have passed into (or were already in) samadhi at the time of death.
[size=4]Etymology[/size]
[b]Samadhi[/b] (samādhi समाधि) [url=http://en.wikipedia.org/wiki/International_Phonetic_Alphabet][color=#0000ff]IPA[/color][/url]: [sɑ ma dʰi] is a [url=http://en.wikipedia.org/wiki/Sanskrit][color=#0000ff]Sanskrit[/color][/url] term for the state of consciousness induced by complete meditation. Its [url=http://en.wikipedia.org/wiki/Etymology][color=#0000ff]etymology[/color][/url] comes from [size=4][i]sam[/i] (together or integrated), [i]a[/i] (towards), and [i]dha[/i] (to get, to hold).[/size] Thus the result might be seen to be [i]to acquire integration or wholeness, or truth[/i] ([url=http://en.wikipedia.org/wiki/Samapatti][color=#0000ff]samapatti[/color][/url]).
[[url=http://en.wikipedia.org/w/index.php?title=Samadhi&action=edit§ion=2][color=#0000ff]edit[/color][/url]] Samadhi in [color=red]Hinduism[/color][i]Samadhi[/i] is the main subject of the first part of the [url=http://en.wikipedia.org/wiki/Yoga_Sutras][color=#0000ff]Yoga Sutras[/color][/url] called Samadhi-pada. According to [url=http://en.wikipedia.org/wiki/Vyasa][color=#0000ff]Vyasa[/color][/url], a major figure in Hinduism and one of the traditional authors of the [url=http://en.wikipedia.org/wiki/Mahabharata][color=#0000ff]Mahabharata[/color][/url], "yoga is samadhi." This is generally interpreted to mean that Samadhi is a state of complete control ([i]samadhana[/i]) over the functions and distractions of consciousness.
In practice Samadhi is said to be the state of being aware of one’s Existence without thinking, in a state of undifferentiated “Beingness." Three intensities (depths) of Samadhi are usually understood in Hinduism.
[list=1][*][i]Laja Samadhi[/i][*][i]Savikalpa Samadhi[/i][*][i][url=http://en.wikipedia.org/wiki/Nirvikalpa][color=#0000ff]Nirvikalpa Samadhi[/color][/url] (or Sahaja Samadhi)[/i][/list][b]Laja Samadhi[/b] is a latent ("laja"), potential level of samadhi. It begins in deep meditation or trance—even with movement, such as dancing. This kind of samadhi is a state of joy, deep and general well-being, and peaceful meditation.
[b]Savikalpa Samadhi[/b] refers to the initial temporary state of full-valued samadhi. The conscious mind is still active, as is the [i]kalpa[/i], meaning imagination. One should compare this meaning to that of sankalpa, which is "wish." Kalpa takes on a different, but related, meaning to sankalpa because one must use imagination or consciousness (kalpa) to envision a wish or desire (sankalpa). Conversely, [i]vikalpa[/i] means "against imagination." At this final level of samadhi, the mind has become quiet and given up its desires and attendant. [i]Vikalpa[/i] leads to the Truth, releasing one from any binds of mind (which are mostly imaginations). In Savikalpa Samadhi, we get the taste of Bliss and Beingness, but are still attached to our erroneous identification with the body as well as to our numerous worldly attractions.
[b]Nirvikalpa Samadhi[/b] is the end result. There are no more [i]kalpa[/i]s (imaginings, wishes or other products from work of the mind), because the mind is finally under control. Upon entering [url=http://en.wikipedia.org/wiki/Nirvikalpa][color=#0000ff]Nirvikalpa Samadhi[/color][/url], the differences we saw before have faded and we can see everything as one. In this condition nothing but pure Awareness remains and nothing is missing to take away from Wholeness and Perfection.
Entering samadhi in the beginning takes effort and holding on to a state of samadhi takes even more effort. The beginning stages of samadhi (Laja and Savikalpa Samadhi) are only temporary. By "effort" it is not meant that the mind has to work more. Instead, it means work to control the mind and release the self. Note that normal levels of meditation (mostly the lower levels) can be held automatically, as in "being in the state of meditation" rather than overtly "meditating." The ability to obtain positive results from meditation is much more difficult than simply meditating. It is recommended to find a qualified spiritual master ([url=http://en.wikipedia.org/wiki/Guru][color=#0000ff]guru[/color][/url] or [url=http://en.wikipedia.org/wiki/Yogi][color=#0000ff]yogi[/color][/url]) who can teach a meditator about the workings of the mind.
Samadhi is the only stable unchanging reality; all else is ever-changing and does not bring everlasting peace or happiness.
Staying in Nirvikalpa Samadhi is effortless but even from this condition one must eventually return to ego-consciousness. Otherwise, this highest level of Samadhi leads to [i]Nirvana[/i], which means total Unity and the logical end of individual identity (and also death of the body). However, it is entirely possible to stay in Nirvikalpa Samadhi and yet be fully functional in this world. This condition is known as [i]Sahaja Nirvikalpa Samadhi[/i] or [i]Sahaj Samadhi[/i] ([i]sahaja[/i] means "spontaneous" in Sanskrit). Only the truly Enlightened ([url=http://en.wikipedia.org/wiki/Satguru][color=#0000ff]Satguru[/color][/url]) can be and remain spontaneously free.
In Nirvikalpa Samadhi, all attachment to the material world and all karma is dissolved. All awareness is withdrawn step by step from the physical, astral and causal bodies until self-realization or oneness with the soul is achieved. During this process, breathing ceases and the heart stops beating. Aware and fully conscious oneness with soul is then achieved in a most loving way, and all cells of the physical body are flooded with the Ocean of Divine Love and Divine Bliss for any period of duration—hours, days, weeks, until the individual shifts his awareness from the soul back to the physical body. Being fully functional in this world, his awareness stays in connection with the Divine. But some "strange" conditions accompany this state—better health (the body is sustained by Divine Grace), better feelings (even for other people who may contact the body which the enlightened soul has reidentified with) and various miraculous happenings may occur in connection with the Enlightened one.
[b]Mahasamadhi[/b] (literally [i]great samadhi[/i]) is the [url=http://en.wikipedia.org/wiki/Hindi][color=#0000ff]Hindi[/color][/url] term for a realized yogi's conscious departure from the physical body at [url=http://en.wikipedia.org/wiki/Death][color=#0000ff]death[/color][/url]. Which is also known as Nirvana (see above).
Mahasamadhi is the final conscious exit from the physical body. Every infinitesimal piece of attachment or karma is completely surrendered unto God and dissolved into the Divine Ocean of Love. The individual transcends to worlds beyond karma and returns to God, merging into transcendental Bliss.
[[url=http://en.wikipedia.org/w/index.php?title=Samadhi&action=edit§ion=3][color=#0000ff]edit[/color][/url]] Samadhi in[color=red] Bhakti[/color]The [url=http://en.wikipedia.org/wiki/Vaishnava][color=#0000ff]Vaishnava[/color][/url] [url=http://en.wikipedia.org/wiki/Bhakti][color=#0000ff]Bhakti[/color][/url] Schools of [url=http://en.wikipedia.org/wiki/Yoga][color=#0000ff]Yoga[/color][/url] define Samadhi as "complete absorption into the object of one's love ([url=http://en.wikipedia.org/wiki/Krishna][color=#0000ff]Krishna[/color][/url])." Rather than thinking of "nothing," true samadhi is said to be achieved only when one has [url=http://en.wikipedia.org/wiki/Purity][color=#0000ff]pure[/color][/url], unmotivated love of [url=http://en.wikipedia.org/wiki/God][color=#0000ff]God[/color][/url]. Thus samadhi can be entered into through meditation on the personal form of God, even while performing daily activities a practitioner can strive for full samadhi.
[i]"Anyone who is thinking of Krsna always within himself, he is first-class yogi." If you want perfection in yoga system, don't be satisfied only by practicing a course of asana. You have to go further. Actually, the perfection of yoga system means when you are in samadhi, always thinking of the Visnu form of the Lord within your heart, without being disturbed... Controlling all the senses and the mind. You have to control the mind, control the senses, and concentrate everything on the form of [url=http://en.wikipedia.org/wiki/Vishnu][color=#0000ff]Vishnu[/color][/url]. That is called perfection of yoga"[/i] - [url=http://en.wikipedia.org/wiki/A._C._Bhaktivedanta_Swami_Prabhupada][color=#0000ff]A. C. Bhaktivedanta Swami Prabhupada[/color][/url] [url=http://en.wikipedia.org/wiki/Samadhi#_note-3][color=#800080][4][/color][/url] [i]"Meditation means to absorb your mind in the Supreme Personality of Godhead. That is meditation, real meditation. In all the standard scriptures and in yoga practice formula, the whole aim is to concentrate one's mind in the Supreme Personality of Godhead. That is called samadhi, samadhi, ecstasy. So that ecstasy is immediately brought by this [url=http://en.wikipedia.org/wiki/Hare_Krishna][color=#0000ff]chanting process[/color][/url]. You begin chanting and hear for the few seconds or few minutes: you immediately become on the platform of ecstasy."[/i] - A. C. Bhaktivedanta Swami Prabhupada [url=http://en.wikipedia.org/wiki/Samadhi#_note-4][color=#800080][5][/color][/url] [[url=http://en.wikipedia.org/w/index.php?title=Samadhi&action=edit§ion=4][color=#0000ff]edit[/color][/url]] Samadhi, a descriptionIn his book [i][url=http://en.wikisource.org/wiki/Autobiography_of_a_Yogi][color=#0000ff]Autobiography of a Yogi[/color][/url][/i], [url=http://en.wikipedia.org/wiki/Paramahansa_Yogananda][color=#0000ff]Paramahansa Yogananda[/color][/url], a reputed modern-day spiritual saint of India and teacher of [url=http://en.wikipedia.org/wiki/Kriya_Yoga][color=#0000ff]Kriya Yoga[/color][/url], gives this stirring description of Samadhi consciousness:
[size=3][i]My body became immovably rooted; breath was drawn out of my lungs as if by some huge magnet. Soul and mind instantly lost their physical bondage, and streamed out like a fluid piercing light from my every pore. The flesh was as though dead, yet in my intense awareness I knew that never before had I been fully alive. My sense of identity was no longer narrowly confined to a body, but embraced the circumambient atoms. People on distant streets seemed to be moving gently over my own remote periphery. The roots of plants and trees appeared through a dim transparency of the soil; I discerned the inward flow of their sap.[/i] [/size][size=3][i]The whole vicinity lay bare before me. My ordinary frontal vision was now changed to a vast spherical sight, simultaneously all perceptive. Through the back of my head I saw men strolling far down Rai Ghat Road, and noticed also a white cow who was leisurely approaching. When she reached the space in front of the open ashram gate, I observed her with my two physical eyes. As she passed by, behind the brick wall, I saw her clearly still.[/i] [/size][size=3][i]All objects within my panoramic gaze trembled and vibrated like quick motion pictures. My body, Master's, the pillared courtyard, the furniture and floor, the trees and sunshine, occasionally became violently agitated, until all melted into a luminescent sea; even as sugar crystals, thrown into a glass of water, dissolve after being shaken. The unifying light alternated with materialisations of form, the metamorphoses revealing the law of cause and effect in creation.[/i] [/size][size=3][i]An oceanic joy broke upon calm endless shores of my soul. The Spirit of God, I realized, is exhaustless Bliss; His body is countless tissues of light. A swelling glory within me began to envelop towns, continents, the earth, solar and stellar systems, tenuous nebulae, and floating universes. The entire cosmos, gently luminous, like a city seen afar at night, glimmered within the infinitude of my being. The sharply etched global outlines faded somewhat at the farthest edges; there I could see a mellow radiance, ever undiminished. It was indescribably subtle; the planetary pictures were formed of a grosser light.[/i] [/size][size=3][i]The divine dispersion of rays poured from an Eternal Source, blazing into galaxies, transfigured with ineffable auras. Again and again I saw the creative beams condense into constellations, then resolve into sheets of transparent flame. By rhythmic reversion, sextillion worlds passed into diaphanous luster; fire became firmament.[/i] [/size][size=3][i]I cognized the center of the empyrean as a point of intuitive perception in my heart. Irradiating splendor issued from my nucleus to every part of the universal structure. Blissful amrita, the nectar of immortality, pulsed through me with a quicksilver-like fluidity. The creative voice of God I heard resounding as Aum, the vibration of the Cosmic Motor.[/i] [/size][size=3][i]Suddenly the breath returned to my lungs. With a disappointment almost unbearable, I realized that my infinite immensity was lost. Once more I was limited to the humiliating cage of a body, not easily accommodative to the Spirit. Like a prodigal child, I had run away from my macrocosmic home and imprisoned myself in a narrow microcosm.[/i] [/size][[url=http://en.wikipedia.org/w/index.php?title=Samadhi&action=edit§ion=5][color=#0000ff]edit[/color][/url]] Samadhi as leaving the bodyAdvanced yogis have been said to consciously leave (or disidentify with) their bodies as a vital step in the attainment of this final samadhi, or soul-liberation. It is at this time that the soul knows a complete and unbroken union with the Heavenly Godhead, and, being free from the limitations of the body, merges effortlessly into the transcendent [url=http://en.wikipedia.org/wiki/Amrita][color=#0000ff]amrita[/color][/url] of Divine Bliss. It is said that sometimes the yogi leaves the body and returns. According to [url=http://en.wikipedia.org/wiki/Meher_Baba][color=#0000ff]Meher Baba[/color][/url], Jesus entered into nirvikalpa samadhi at the time of his crucifiction.[url=http://en.wikipedia.org/wiki/Samadhi#_note-5][color=#800080][6][/color][/url]
[url=][color=#800080][/color][/url]
[[url=http://en.wikipedia.org/w/index.php?title=Samadhi&action=edit§ion=6][color=#0000ff]edit[/color][/url]] Samadhi in [color=red]Buddhism[/color][i]Main article: [url=http://en.wikipedia.org/wiki/Samadhi_%28Buddhism%29][color=#0000ff]Samadhi (Buddhism)[/color][/url][/i]
[i]Samadhi[/i], or concentration of the mind (one-pointedness of mind, [i]cittassa-ekaggata[/i]), is the third division of the [url=http://en.wikipedia.org/wiki/Eightfold_Path][color=#0000ff]Eightfold Path[/color][/url] of the [url=http://en.wikipedia.org/wiki/Buddha][color=#0000ff]Buddha[/color][/url]'s teaching: [url=http://en.wikipedia.org/wiki/Pa%C3%B1%C3%B1a][color=#0000ff]pañña[/color][/url] (wisdom), [url=http://en.wikipedia.org/wiki/Sila][color=#0000ff]sila[/color][/url] (conduct), samadhi (concentration). It developed by [url=http://en.wikipedia.org/wiki/Samatha][color=#0000ff]samatha[/color][/url] meditation. It has been taught by the Buddha using 40 different objects of [url=http://en.wikipedia.org/wiki/Buddhist_meditation][color=#0000ff]meditation[/color][/url], according to the [i]Visuddhimagga[/i], an ancient commentarial text. These objects include the breath ([url=http://en.wikipedia.org/wiki/Anapana][color=#0000ff]anapanasati[/color][/url] meditation), loving kindness ([url=http://en.wikipedia.org/wiki/Metta][color=#0000ff]metta[/color][/url] meditation), various colours, earth, fire, etc. ([url=http://en.wikipedia.org/w/index.php?title=Kasina_meditation&action=edit][color=#0000ff]kasina meditation[/color][/url]).
Upon development of [i]samadhi[/i], one's mind becomes temporary purified of defilements, calm, tranquil, and luminous. Once the meditator achieves a strong and powerful concentration, his mind is ready to penetrate and see into the ultimate nature of reality, eventually obtaining release from all suffering.
Important components of Buddhist meditation, frequently discussed ([url=http://www.geocities.com/Tokyo/6774/jhana2.htm][color=#0000ff]1[/color][/url], [url=http://www.accesstoinsight.org/lib/authors/thanissaro/onetool.html][color=#0000ff]2[/color][/url]) by the Buddha, are the successively higher meditative states known as the four [url=http://en.wikipedia.org/wiki/Dhyana][color=#0000ff]jhanas[/color][/url] which in the language of the [url=http://en.wikipedia.org/wiki/Eight-fold_path][color=#0000ff]eight-fold path[/color][/url], is "right concentration". Right concentration has also been defined as concentration arising due to the previous 7 steps of the noble eightfold path in the Mahacattsarika sutta/MN.
Four developments of samadhi are mentioned in the Pali Canon:
[list][*]1) Jhana[*]2) Increased alertness[*]3) Insight into the true nature of phenomena (knowledge and vision)[*]4) Final liberation ([url=http://www.accesstoinsight.org/tipitaka/an/an04/an04.041.than.html][color=#0000ff][1][/color][/url])[/list]There are different types of samadhi mentioned as well:
[list][*]1) access concentration (upacara samadhi)[*]2) fixed concentration (appana samadhi)[*]3) momentary samadhi (khanikha samadhi) ([url=http://www.angelfire.com/indie/anna_jones1/vip-jhana.html][color=#0000ff][2][/color][/url])[*]4) "concentraion without interruption" (anantharika samadhi) ([url=http://64.233.161.104/search?q=cache:XN1m1sCvYksJ:www.samadhi-buddhist.com/Ratana%2520Sutta.pdf+ratana+sutta&hl=en&gl=uk&ct=clnk&cd=8][color=#0000ff][3][/color][/url])[*]5) immeasurable concentration (appamana samadhi) ([url=http://www.accesstoinsight.org/tipitaka/an/an05/an05.027.than.html][color=#0000ff][4][/color][/url])[/list]Not all types of samadhi are recommended either. Those which focus and multiply the Five Hindrances are not suitable for development.([url=http://www.accesstoinsight.org/tipitaka/mn/mn.108.than.html#concen][color=#0000ff][5][/color][/url])
The Buddhist suttas also mention that samadhi practitioners may develop supernormal powers (called [url=http://en.wikipedia.org/wiki/Siddhis][color=#0000ff]siddhis[/color][/url]), and list several that the Buddha developed, but warn that these should not be allowed to distract the practitioner from the larger goal of complete freedom from suffering.
The bliss of Samadhi is not the goal of Buddhism; but it remains an important tool in reaching the goal of enlightenment. It has been said that Samatha/samadhi meditation and vipassana/insight meditation are the two wheels of the chariot of the noble eightfold path and the Buddha strongly recommended developing them both.([url=http://www.accesstoinsight.org/tipitaka/an/an04/an04.094.than.html][color=#0000ff][6][/color][/url])
[table][tr][td][url=http://en.wikipedia.org/wiki/Image:Lotus-buddha.svg][img=35,35]http://upload.wikimedia.org/wikipedia/commons/thumb/b/b3/Lotus-buddha.svg/35px-Lotus-buddha.svg.png[/img][/url][/td][td=3,1][/td][url=http://en.wikipedia.org/wiki/Buddhism][color=#0000ff]Buddhism[/color][/url][td=3,1][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/Image:Lotus-buddha.svg][color=#0000ff][img=35,35]http://upload.wikimedia.org/wikipedia/commons/thumb/b/b3/Lotus-buddha.svg/35px-Lotus-buddha.svg.png[/img][/color][/url][/td][/tr][tr][td][url=http://en.wikipedia.org/wiki/Buddhist_terms_and_concepts][color=#0000ff]Terms and concepts[/color][/url][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/History_of_Buddhism][color=#0000ff]History[/color][/url][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/Schools_of_Buddhism][color=#0000ff]Schools and sects[/color][/url][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/List_of_Buddhists][color=#0000ff]People[/color][/url][/td][td][color=#0000ff][/color][/td][td]By [url=http://en.wikipedia.org/wiki/Buddhism_by_region][color=#0000ff]region[/color][/url] and [url=http://en.wikipedia.org/wiki/Buddhism_by_country][color=#0000ff]country[/color][/url][/td][/tr][tr][td][url=http://en.wikipedia.org/wiki/List_of_Buddhist_topics][color=#0000ff]List of topics[/color][/url][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/Timeline_of_Buddhism][color=#0000ff]Timeline[/color][/url][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/List_of_Buddhist_temples][color=#0000ff]Temples[/color][/url][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/Buddhist_texts][color=#0000ff]Texts[/color][/url][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/Cultural_elements_of_Buddhism][color=#0000ff]Culture[/color][/url][/td][/tr][tr][td][color=#0000ff][/color][/td][td][color=#0000ff][/color][/td][td][color=#0000ff][/color][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/Portal:Buddhism][color=#0000ff]Portal[/color][/url][/td][td][color=#0000ff][/color][/td][td][color=#0000ff][/color][/td][td][color=#0000ff][/color][/td][td][url=http://en.wikipedia.org/wiki/Template:Buddhism2][color=#0000ff]v[/color][/url] [size=1][size=80%]•[/size] [/size][url=http://en.wikipedia.org/wiki/Template_talk:Buddhism2][color=#0000ff]d[/color][/url] [size=1][size=80%]•[/size] [/size][url=http://en.wikipedia.org/w/index.php?title=Template:Buddhism2&action=edit][color=#002bb8]e[/color][/url]
[/td][/tr][/table]
[[i] 本帖最后由 Seafar 于 2007-1-9 08:27 编辑 [/i]] Seafar，您始终如此严谨吗？很佩服。我觉得您很适合研究唯识学，那里面有许多精深的名相和严谨的定义。我个人却比较崇尚禅宗，每一则禅宗的公案如国画一般地天马行空，却蕴涵着深刻佛学的真髓。
世尊拈花，迦叶破颜，遂有禅门顿法，授如来正法眼藏。达摩东来，传至震旦，至六祖大师坐下，宗门一花，遍撒甘露于华夏。开出五叶，千年兴盛，度人甚众。
僧问赵州：如何是佛？
答曰：墙外边。
问：如何是法？
答：大道透长安。
:loveliness: [em27] [quote]世尊拈花，迦叶破颜，遂有禅门顿法，授如来正法眼藏。[/quote]
给你一个禅宗大公案参一参：
如来人身拈花，大乘者﹝首席弟子﹞破言笑，非禅门顿悟，是大乘入门出暗，已得法织如来眼，昨儿个刚刚乘了如来宝藏，今天如来拿起一朵花：「喔，先生您昨天也在花那儿。谢谢您，我知道了。」
世尊灭寂后，第一批经典通通都是弟子入法界叫他们的身体写的，所以不需参，只需要找门入。无门就会再门外一直说那是谁家，然后里面住什么？ 入法身者方知距离死亡真正发生的时间还很长很长，所以不会紧张。要不然参呀参，明年就少了一岁，越来越逼近死亡恐惧。
再参呀，骗我说佛在墙外，骗我说大道透长安，死翘翘的那一天看看你有多恐惧？
别骗我，因为你根本不知道，你只是在做脑筋急转弯。
那就跟我儿子在看笑话书一样好笑。公案...我儿子的笑话本子里头比禅宗的总量还要多。 呵喝喝
[quote]入法身者方知距离死亡真正发生的时间还很长很长，所以不会紧张。要不然参呀参，明年就少了一岁，越来越逼近死亡恐惧。
再参呀，骗我说佛在墙外，骗我说大道透长安，死翘翘的那一天看看你有多恐惧？
别骗我，因为你根本不知道，你只是在做脑筋急转弯。
那就跟我儿子在看笑话书一样好笑。公案...我儿子的笑话本子里头比禅宗的总量还要多。[/quote]
谁敢说自己入法身者，那他肯定是骗人。我可不敢。[em06]
[[i] 本帖最后由 ccc 于 2007-1-9 16:41 编辑 [/i]] =====================================
维基百科，自由的百科全书
起源
据佛经《大梵天王问佛决疑经》中载，佛陀在灵鹫山为大梵天王说法时，闭口不言，拈花而立。全场只有摩诃迦叶尊者破颜微笑。就在众人不明的情况下，佛陀以「佛心印心」的方式传给了摩诃迦叶尊者。佛陀曰：“吾有正法眼藏，涅槃妙心，实相无相，微妙法门，不立文字，教外别传，付嘱与摩诃迦叶”，因此摩诃迦叶尊者为西天(印度)禅宗第一代初祖。
迦叶尊者秉承世尊衣钵，将法脉传给二祖阿难尊者，法脉迭传至第二十八祖菩提达摩祖师，达摩祖师秉承师父第二十七祖般若多罗尊者的嘱咐，来到中国弘法，成为中土禅宗初祖。
=====================================
Seafar提关键字：
一、全场只有摩诃迦叶尊者破颜微笑：「只有」，语近「唯一」
二、教外别传：明白口语教的之外，还有他法，且当时只有大弟子知道
三、花：花呀，花呀，那时候不叫做一花开五叶，开出净土宗、禅宗、什么宗...那时就只有一朵花，那一朵花只有大弟子知道什么花。就花呀，花呀，西藏和尚画的曼陀罗花还不够多？现代精神治疗的曼陀罗花还不够多？好吧，那要不然莲花也是花，就是花呀，花呀。
都明明写得清清楚楚是「正」「法」「眼」「藏」
一、中，才有正，上下左右，前面后面，只有往里面才不会偏走。好吧，现代大脑医学已经跟咱们讲了：「人脑皮质层专管内省机能的是额叶」，还听不懂，那我就真的想睡觉了。
二、有逻辑结构，这样才成法
三、眼，那表示有视觉效果
四、藏，表示这不是明眼可见，藏在一个你现在没发觉的视觉范围之中，而且很丰富。
都写得这样简单了，还看不懂，还参？那不就跟一大堆人在街上议论纷纷说：「不是他啦，是刚刚那个人做的啦！」然后第二个人说：「不不不，那人一定住在地球上，因为大法透长安，现在是透北京，透台北，或者透到华盛顿DC.....喔对了，还有伦敦，悉尼。」
要脑筋急转弯的话Seafar也会，我跟你讲，我说的就是会比较有点紧张度，你信不信？
大法透长安？哈哈哈哈哈哈哈哈哈哈哈哈哈哈哈。那儿都透了！[size=5]就是没有透过你！[/size]
公案到底是什么冷笑话？
佛说般若法时，是透过「色」来引导的，经典写得清清楚楚，连色都不懂，在那儿参啥参，竟然还认为自己懂了，空了，真是冷笑话！
如果有一种方法可以让你知道死掉之后还可以在宇宙间活上，好比说，一千八百亿年，而且趣向自由、幸福又快乐。而另外一种方法直接就让你去揣测什么叫做了脱生死，然后等你俏辫子的那时候你却会恐惧，或者有一种方法让你管不着那是什么教，你也不用去想你到底是佛教、耶稣基督教、圣母马利亚配天主教，但是你却可以在活着的时候幸福又快乐﹝不保证大富大贵﹞，那么你想要学哪一种方法？
教什么教？
「很狂唷， Seafar。」
「至少比你其实不懂还装懂更坦白些。」
[b]备注：[/b]
「你」这一个辞还是没有特定对象。 [quote]原帖由 [i]ccc[/i] 于 2007-1-9 16:36 发表
呵喝喝
谁敢说自己入法身者，那他肯定是骗人。我可不敢。 [/quote]
你是没看过经典说「法身自己在」，还是担心谁会说他不是法身织出来的呀。
我就跟你讲了，要参公案，笑话书多看的化，那就会很好玩。 既然，大法透长安，所以一定也透过了笑话或者漫画书。不必紧张。
这真是无聊了，吃饱了撑着的公案 這裡有一個解釋，也許可以參考：
[b]法身[/b]
維基百科，自由的百科全書
法身就是一種心靈的身體，心靈的光身。
比方像佛光，祂也可以是不同的形狀。
比方像觀世音菩薩的法身或是阿彌陀佛的法身，這種光身可以在宇宙間任意的來去，而且不須經過語言就可以溝通，就像是人與人之間的心電感應一樣。
取自"http://zh.wikipedia.org/w/index.php?title=%E6%B3%95%E8%BA%AB&variant=zh-tw" 诗经...
咱看诗经的时候用啥心情？
「好伟大的诗呀！中华的精华艺术！中华文化复兴的诗呀！」
这样看诗经的话，那还能怎着？太严肃了。但其实诗经是民间生活描述，一般平民百姓的生活与情感而已，就跟现代流行歌曲的歌词。
相同道理，佛说教的时候，都是简简单单的生活白话，但是翻译的中文经典，却降经典弄得晦涩，这样就难懂了。
印度人眉心点着那个记号，应该是够明白的说出位置了。而且中国道教也都称他泥丸宫。那是躯体还丹，还啥丹？就是胚胎细胞的生命记忆，胚胎先长脑，那一个脑就是一个3D斗状物，所以「法﹝逻辑﹞」就是三位一体﹝左─中─右﹞
当我发现人家开始把我当作异端邪说的时候，我就不再讲了。因为「大法可以透长安」，「在墙外」，就是在身外，透不了人心。
？？？反正大法在长安，也不差我一个人没发言。我睡觉赚钱或生活，这样比较实在。佛教最大，不懂法身或者他说他没法身的人都在说法。
就说了：「二分法只有矛盾结果可以拣」。
[[i] 本帖最后由 Seafar 于 2007-1-9 19:01 编辑 [/i]] [quote]就说了：「二分法只有矛盾结果可以拣」。 [/quote]
矛盾率就是「是与非」「生与死」「对与错」「爱与不爱」「善与恶」，谁选一边站，那就会跟另一边战。
大脑是 「左菩萨觉有情─中极无限Amita─右觉有情」这样依「法」照出来的，还要疑东疑西，那真是睡觉比较甜。说啥就是战争。 如果没有将历代宗师或者宗教祖师看成一个「普普通通人」，那么就会将宗教的最基础的服务对象看成「下等」。
因为咱已经将历代宗师与祖师爷都看得跟神一样，或者比神还要不可思议，然后自我贬抑，或贬抑他人。这样的逻辑已经可以直接推论了，结论是：「除了XXX之外，SSS一定不可能！」
但是，Seafar也不怕谁说我怎了，我可以很合理的推测「XXX虽然是祖师爷，但是他那时候没有比较清晰的人体解剖常识，而且他也是他妈妈生的。」
我的病人说他不可能的时候，我不能说他不可能。我要跟我的病人说「你就是」之前，谁说我「不可能」，那他八成是准备看着那种众生下地狱。
[[i] 本帖最后由 Seafar 于 2007-1-9 19:29 编辑 [/i]] 如果观众们不是很理解什么是矛盾原理，那么让Seafar解说一下：
矛盾就是「是」与「非」之间绝对不相连。
而这种不相连，是预设的。
矛盾就是「有」与「没」之间绝对不相关。
而这种不相关，是必然不可消除界线的。
矛盾就是「入」与「出」之间绝对不相同。
而这种不相同，是必然不同住的。
这就是恐惧造成的原因，也就是「下三流」江湖术士都懂得紫微斗数化忌原理。如果您连江湖术士都懂的矛盾率您都不理解，您只要他给一个二选一，那么您其实是准备发动斗争或者战争。
2007年巨门化忌起因于2006年廉贞化忌。就好比检察官2006年抓人，2007年进入辩论过程。
现在是农历2006年，您在侦查过程，侦查不公开，所以我这论坛，2007年可能会「嘴巴一大堆」。因为已经有「公案」。 巨门化忌的下一个过程是「伤天机﹝亲﹞」。
您看，太岁矛盾率﹝化忌﹞杀伤力有多大！ [quote]2007年巨门化忌起因于2006年廉贞化忌。就好比检察官2006年抓人，2007年进入辩论过程。
现在是农历2006年，您在侦查过程，侦查不公开，所以我这论坛，2007年可能会「嘴巴一大堆」。因为已经有「公案」。[/quote]
啊。罪过罪过。我可不是想挑起争端的人。如果那样，我情愿现在就闭嘴。
[quote]巨门化忌的下一个过程是「伤天机﹝亲﹞」。
您看，太岁矛盾率﹝化忌﹞杀伤力有多大！[/quote]
08年天机化忌伤亲？我想起我的母亲。她会出事吗？这是我最沉重的心思。 这一个主题不能搞得像是算命。 [quote]嘴巴一大堆[/quote] [em40] [em15]
《法师的故事》
[quote]入法身者方知距离死亡真正发生的时间还很长很长，所以不会紧张。要不然参呀参，明年就少了一岁，越来越逼近死亡恐惧。[/quote]《法师的故事》
─Seafar
入，以出相对。出者出三昧(Samadhi)。法内有出入，法不究竟，法有织，故能经。能经者王(Ong4)。法住于空，故用法者，住空。住空有多大？约你不能实，另汝不能空。不能则惑，故法王之信卑者，赖惑不解。不解者狱，故枷。枷于门上，我是净土宗、我是曹洞宗、...、我是华严胜笑话、我是禅宗不是巫，我是乩童不是神，拢总枷，必得狱中居。孰为枷锁？自己家。门陷之所罗也，阎罗长大。何人救渡？虚空难产的妈妈。佛动情：「死阎罗！」，菩萨变成妈妈，法师传定，念：「请赦！」，故成渡。
日子继续活着，但是已经流放了。下个银汉新了个佛。日子越来越大，越来越大‧‧‧不得阿耨多罗三藐三菩提而住空者，准备下地狱。住空不织者，无所依赖。幻织必成罗，罗失经。法师...只是那条路。
定：Samadhi
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