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固则穷,你想想本文标题无所得的“所”字,是客观义;为什么不说无得?

送交者: Adam_Luyan[♂☆★★声望品衔11★★☆♂] 于 2024-04-23 9:28 已读 1115 次  

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回答: 君子固穷。。。我先把人做好。其他都在其次。。。。。 由 尘凡无忧 于 2024-04-23 9:06

一)得,基于有情身心的诸法分位,设立三种获得成就:种子成就,自在成就,现行成就。种子成就,某些法虽然不现行,但有潜在势力的功能。自在成就,就是成为独立自主的个体,所需能够自给自足。现行成就,就是种子升起、现行,成为身口意的行为。
I) Gain, based on the juristic differential position in sentient body and mind, three types of attainment are established: seed achievement, self-sufficiency achievement, and performance achievement. Seed achievements are the functions of some laws that are not current but have potential powers. Self-sufficiency achievement means becoming an independent autonomous individual who is self-sufficient in his or her needs. Performance achievement is that seeds are arising presently as bodily orally and intentionally behaviors.

得的成就都涉及了种子的概念,什么是种子?本章《生命之树》讲了五位百法,这百法就是一百粒种子,亦作百明法门。但是大乘佛教中有一粒成佛的种子,是大乘佛教的第一特征,也就是能把凡人变成真人的种子,如图11.4.4.2-15中从左向右第二小图所示,即菩提心,亦作愿渡(参见16.1节)。插图1至22是墨西哥画的,所以笔者我认为墨西哥沙门教相当于我们佛教的一乘,即金刚乘。
The Gain attained all involve the concept of seeds, what are seeds? The Tree of Life in this chapter talks about the five faculties of one hundred laws, which are one hundred seeds, also known as the Hundred Light Doors. But in Mahayana Buddhism there is a seed of Buddha, the first characteristic of Mahayana Buddhism, that is, the seed that can turn a mortal into a real human, as shown in the second small illustration from left to right in Fig. 11.4.4.2-15, namely, Bodhi-Heart, also known as Will Ark (see Section 16.1). Illustrations 1 through 22 were drawn by Mexico (i.e., Tlaloc), therefore the author I believe that Mexican Shamanism is equivalent to our Buddhist Oneness Vehicle, also known as Philosopher-Stone Vehicle.

得的圣经用词是凯恩(Cain),也是得义。插图23和24是圣经里的寓言故事,亚当和夏娃的长子凯恩因为妒忌弟弟亚伯(Abel)深受上帝宠爱而杀了他。上帝为此惩罚了凯恩,把他从 “心地法” 流放到了本小节的 “不相应行法” ,还在他的身上做了记号。
The Biblical word for "gain" is Cain, which also means gain. Illustrations 23 and 24 are a Biblical fable in which Cain, the firstborn son of Adam and Eve, killed his brother Abel because he was jealous of his brother's great favor with God. God punished Cain for this by banishing him from the front “Heartland Laws" to the " Noncorresponding Migration Laws" in this subsection and marked his body.

亚伯是什么?亚伯的字面意思是自负、能,是人的内在随念自我;华人文化中称作福,亦作大力神,福在佛教中称作儒童(梵语摩纳婆),印度教中作婆罗门,基督教、伊斯兰教、和古埃及文化中称作亚伯,日耳曼文化中作马格尼,墨西哥文化称为灵龙。
What is Abel? The literal meaning of Abel is conceit, able, is the internal along-thoughts ego of a person; in Chinese culture it is Fortune, also known as Great Strength God, Great God Sky (Fig. 11.4.4.2-8) in Buddhism, Brahman in Hinduism, Abel in Christianity, Islam, and Ancient Egyptian cultures, Magni in Germanic cultures, and Quetzalcoatl in Mexican cultures.

那亚伯被凯恩杀了,表明了什么?表达了亚伯是可以被杀死的,也就是人不是生来就有自内我(亚伯)这位法的;这是一个根本的哲学问题。比如十八世纪德国的哲学家黑格尔和马克思就曾经辩论过人思维机制里的那个小我(即亚伯)存不存在!结果怎么样?黑格尔错了,马克思说对了:亚伯不存在!这个问题在佛教中是怎么看的?中国佛教认为这个人内部的随念自我是可以被杀死的,但它的害处不大,修习者没必要杀死它。墨西哥沙门教认为杀死灵龙是犯罪。
So, what does the fable of Abel being killed by Cain indicate? It shows that Abel can be killed, i.e., that man is not born with this law of internal along-thoughts ego (Abel); this is a fundamental philosophical issue. For example, the eighteenth-century German philosophers Hegel and Karl Marx once debated the existence or non-existence of the internal along-thoughts ego (i.e., Abel) in the mind mechanism! What was the result? Hegel was wrong and Karl Marx was right: Abel does not exist! How is this question viewed in Buddhism? Chinese Buddhism believe this internal along-thoughts ego can be killed, but it is not so harmful that there is no need for the practitioner to kill it. And it is a crime to kill Quetzalcoatl in Mexican Shamanism.

为什么上帝不喜欢凯恩?因为无意识(即神识)只与舍受相应,与得、取、集的性质相违。
Why does God not like Cain? Because the unconscious (i.e., God-sense) corresponds only to the renunciative acceptance, which is contrary to the nature of gain, fetch, and aggregate, etc.

上帝在凯恩的身上做了什么记号?凯恩和亚伯都是法,不是人,所以作者我认为那记号做在了亚当的身上,就是亚当的肉眼通(参见第三章)。
What mark did God put on Cain? Both Cain and Abel are laws, not men, so the author I think that mark was made on Adam, Flesh Eye Through (cf. chapter 3).
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