賀!
洪英傑
的作品照片
今天!
被刊登在
人間福報!

賀!
洪英傑
的作品照片
今天!
被刊登在
人間福報!
結果 Result
2. You must remove the obstacle of thinking, “I Will not make an effort to dispel others‘ suffering because others’ suffering does not harm me."
2.您必須消除(這樣子)的思考障礙:“我不會努力消除別人的痛苦,因為別人的痛苦不會傷害我。”
It would be like not accumulating wealth in your youth out of fear of suffering in your old age because you think that your suffering in old age does no harm to you in your youth.
就像您(雖然)擔心在年老時遭受痛苦那樣,卻不在青年時期積累財富,因為您認為自己年老時的苦難對您的青年無害。
Or, as stated in Engaging in the Bodhisattva Deeds, it would be like not alleviating the pain in your foot with your hand, because your foot is “other” (not related). Old age and youth (or similarly, former and future lives) are just illustrations (additional examples); this principle applies also to morning and evening, former and later days, and so forth.
或者,正如《菩薩入行論》中所述,這就像沒有減輕手部腳部的疼痛一樣,因為您的腳是“另一隻”(無關)。 老年和青年(或者類似地,以前和將來的生活)只是例證(其他示例); 此原則也適用於早晨和傍晚,前幾天和以後的日子,等等。
Qualm: But old age and youth are one continuum and the foot and hand are one collection; therefore they are not the same as self and other.
疑慮:但是老年和青年是一個連續體,腳也是和手是一個集合; 因此,它們與自我和他人不一樣。
Response: “Continuum” and “collection” are designated to many moments and to many parts; they do not have a self-sufficient essence. The “self" of yourself and the “self" of others must be posited to a collection and a continuum, so self and other are not established by way of an essence that can be posited independently.
回答:“連續體”和“集合”是被指定在許多時刻和許多部分的一個假設; 他們沒有足夠的本質。 你必須將自己的“自我”和他人的“自我”置於集合和連續體中,因此,不能通過可以獨立放置的本質來建立自我和他人。
However, since beginning less time you have found your own suffering unbearable because you have been conditioned to self-cherishing. Therefore, if you become conditioned to cherishing others, you will give rise to an attitude of finding other’s suffering unbearable.
但是,由於無時以來,您發現自己的痛苦難以忍受,因為您已經習慣了自我珍惜。 因此,如果您習慣珍惜他人,就會產生一種發現別人的痛苦難以忍受的態度。