Buddha was a Hindu born in northern India.佛陀是一个印度教出生在印度北部。 He formed a school of religious thought that was primarily designed to reform Brahmanism (Hinduism) and especially to overthrow the caste system.他成立了一所学校的宗教思想，这是主要是为了改革婆罗门教（印度教） ，尤其是要推翻种姓制度。
Siddhartha Gautama was born the son of a prince.席德哈尔塔乔答摩出生的儿子王子。 He grew up in wealth and luxury and married happily.他生长在财富和奢侈结婚快乐。 Meditating about the evils of the world led him to abandon his wife, his children, and his wealth and to wander about India as a beggar in search of truth.打坐对邪恶的世界，促使他放弃他的妻子，孩子，和他的财富，并徜徉印度作为一个乞丐，在寻找真理。 After many years of wandering and meditation, he found what he thought was truth.经过多年的徘徊和沉思后，他发现他的想法是真理。 The people who followed him called him Buddha, which means the Enlightened One.人，然后他把他称为佛陀，这意味着开明的一个。 They later wrote down his sayings and established a canon.后来他们写下他的说法，并建立了佳能公司。
Buddhism appealed especially to the poor and unlettered who could not comprehend the scholarly teachings of Confucius. It taught that life was suffering, that suffering was caused by desire, and that one must overcome desire to gain peace and happiness.佛教，并特别呼吁穷人和未予他们无法理解的学术教诲，孔子的， 它告诉我们，生命是痛苦，这种痛苦是因愿望，并表示，其中一个必须克服的欲望，以获得和平与幸福。 It taught mercy and patience and kindness to all. The extreme importance of close ties to family caused nearly all Buddhists to remain in their birth town all their lives. 它教慈悲与耐心和爱心，大家都不愿的极端重要性，紧密联系，其家人造成的，几乎所有的佛教徒留在自己的出生城市都自己的生活。
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The northern school (Great Wheel) regarded Buddha as a god; The southern school (Little Wheel) regarded him as a teacher.北部学校（大车轮）把佛像作为一个上帝;南部学校（小四轮）把他当作老师。
The northern school (of India) was the source of the Buddhism which became China's greatest religion (where he was considered a god.) The other (text) entries which follow are from the northern school.北派（印度）的来源，佛教成为中国最大的宗教（他被认为是一个神） ，其他（纯文字）的作品，其中的后续是从北部学校。 Their texts include 'Lotus of True Laws', 'Book of Exploits', 'Lives of Buddha.'其文本包括『莲花真正的法律' ， '书的功勋' ， '生命的佛像。
The southern school used different texts in their 'Tripitaka.'南部学校使用了不同的文本在其' tripitaka 。 It included the 'History of Buddhism', 'Questions of King Milinda', 'Commentaries of Buddhaghosa.'它包括了'佛教史' ， '的问题，国王milinda ' ， '评论buddhaghosa 。
Buddhism does not believe in an immortal self. Karma tells that the acts of a previous existence determines the value of the present existence (the value of reincarnation). 佛教不相信有一个不朽的自我。因缘告诉行为先前存在决定价值，目前存在（价值转世） 。
Buddhism, one of the major religions of the world, was founded by Siddhartha Gautama, the Buddha, who lived in northern India from c.佛教，其中一个主要宗教的世界，是由席德哈尔塔乔答摩，菩萨，住在印度北部，从长 560 to c. 560至C 。 480 BC.公元前480 。 The time of the Buddha was one of social and religious change, marked by the further advance of Aryan civilization into the Ganges Plain, the development of trade and cities, the breakdown of old tribal structures, and the rise of a whole spectrum of new religious movements that responded to the demands of the times.的时候，佛陀是一个社会和宗教的变化，标志着由进一步推进的雅利安人的文明到恒河平原，贸易的发展和城市一样，破裂的旧部落结构，以及崛起的整个频谱的新宗教动作回应了时代的要求。 These movements were derived from the Brahmanic tradition of Hinduism but were also reactions against it.这些动作被来自brahmanic传统的印度教，但也有反应的人反对。 Of the new sects, Buddhism was the most successful and eventually spread throughout India and most of Asia.这个新的教派，佛教是最成功，并最终传遍整个印度和亚洲大部分地区。
Today it is common to divide Buddhism into two main branches.今天，它是共同的鸿沟佛教分成两个主要分支。 The Theravada, or "Way of the Elders," is the more conservative of the two; it is dominant in Sri Lanka, Burma, and Thailand.该theravada ，或"的方式长老" ，是较为保守的两间，它是显性，在斯里兰卡，缅甸，老挝和泰国。 The Mahayana, or "Great Vehicle," is more diverse and liberal; it is found mainly in Taiwan, Korea, and Japan, and among Tibetan peoples, where it is distinguished by its emphasis on the Buddhist Tantras.大乘，或"大汽车" ，是更加多样和自由，它是发现，主要是在台湾，韩国和日本等国之间的藏族人民，在那里，就是以它侧重于佛教tantras 。 In recent times both branches, as well as Tibetan Buddhism, have gained followers in the West.最近一个时期两间分行，以及藏传佛教中，积累了追随者在西部地区。
It is virtually impossible to tell what the Buddhist population of the world is today; statistics are difficult to obtain because persons might have Buddhist beliefs and engage in Buddhist rites while maintaining folk or other (Shinto, Confucian, Taoist, Hindu) religions.这几乎是不可能分辨什么佛教的世界人口是今天;统计数字难以获取，因为人可能有佛教信仰和从事佛教仪轨，同时保持民间或其他（神道，儒教，道教，印度教）的宗教。 Such persons might or might not call themselves or be counted as Buddhists.这种人可能会或可能不会把自己称作还是算为佛教徒。 Nevertheless, the number of Buddhists worldwide is frequently estimated at more than 300 million.然而，有多少世界各地的佛教徒经常估计为300多亿美元。
Samsara and karma are not doctrines specific to Buddhism.轮回和因果报应，是不是教条具体改信佛教。 The Buddha, however, specified that samsara is characterized by three marks: suffering, impermanence, and no - self (anatman).佛陀，但是，明轮回的特点是3马克：痛苦，无常，无-自我（ a natman） 。 Individuals not only suffer in a constantly changing world, but what appears to be the "self," the "soul," has no independent reality apart from its many separable elements.个人不仅受到在一个不断变化的世界中，但似乎是"自我" ， "灵魂" ，没有独立的现实，除了它的许多可分元素。
The second Noble Truth is that suffering itself has a cause. At the simplest level, this may be said to be desire; but the theory was fully worked out in the complex doctrine of "dependent origination" (pratityasamutpada), which explains the interrelationship of all reality in terms of an unbroken chain of causation. 第二个崇高的真理是痛苦本身有事业，在最简单的层面上，这可说是被欲望，不过，这个理论是完全出在复杂的学说的"缘起" （ pratityasamutpada ） ，其中解释的相互关系所有的现实而言，一个完整的因果关系链。
The third Noble Truth, however, is that this chain can be broken - that suffering can cease. The Buddhists called this end of suffering Nirvana and conceived of it as a cessation of rebirth, an escape from samsara. 第三崇高真理，但问题在于，这条锁链是可以打破的-这种痛苦可以停止。佛教徒称这是结束痛苦的涅槃和构思的，它作为停止重生，一个脱离轮回。
Finally, the fourth Noble Truth is that a way exists through which this cessation can be brought about: the practice of the noble Eightfold Path. This combines ethical and disciplinary practices, training in concentration and meditation, and the development of enlightened wisdom, all thought to be necessary. 最后，第四崇高真理，是一个存在的方式通过这项停止，可带来约：实践中的崇高八倍道路，这结合了道德和纪律的做法，培训，在集中和冥想，并发展开明的智慧，都以为是必要的。
For the monks, the notion of offering extends also to the giving of the Dharma in the form of sermons, to the chanting of scriptures in rituals (which may also be thought of as magically protective and salutary), and to the recitation of sutras for the dead.为僧众，这一概念的推出也延伸到给予的护法，在形式的说教，向呼喊的经文，在礼仪（后者也被看作是神奇的保护和有益） ，并能背诵经典，为死者的日子。
All of these acts of offering are intimately involved in the concept of merit making.所有这些行为提供发展关系密切，涉及的概念，值得决策。 By performing them, individuals, through the working of karma, can seek to assure themselves rebirth in one of the heavens or a better station in life, from which they may be able to attain the goal of enlightenment.通过表演，他们中，个人通过工作的因缘，可以寻求以保证自己的重生，在一个天或更美好的车站在现实生活中，他们从5月能够达到目标的启迪。
On the other hand, those Buddhists who had become monks and nuns undertook the gathering and preservation of their departed master's teachings (the dharma).在另一方面，那些佛教徒，他们已成为僧尼和信教群众的承诺，收集和保存他们的离开师父的教诲（弘法） 。 According to tradition (the historicity of which many scholars have contested), a great council of 500 enlightened monks was held at Rajagrha, immediately after the Buddha's death, and all the Buddha's sermons (the sutras) and the rules of the discipline (vinaya) were remembered and recited.按照传统（历史性的，其中不少学者有争议） ，一个伟大的议会500个开明的僧人举行rajagrha后立即佛陀的死，以及所有佛陀的布道（经典）和本规则的纪律（律）人的记忆与背诵。
In the years that followed, the monks gradually consolidated their communal life.在随后数年，僧侣逐渐巩固了他们的社区生活。 Originally, like many other wandering mendicants of their time, they had tended to be constantly on the move, congregating only once a year for the three months of the monsoon.本来，像其他许多流浪乞丐，他们的时候，他们往往受到不断乔迁，聚集一年才有一次，为3个月的季风。 Gradually, these rain - retreats grew into more structured year round monastic settlements.渐渐地，这些雨-务虚会成长到更有条理全年寺院的定居点。 As new monastic communities developed, it was inevitable that some differences in their understanding of both the Buddha's teaching (dharma) and of the rules of the order (vinaya) should arise.作为新的寺院社区的发展，这是无法避免的，有些分歧，在认识上的两个佛陀的教诲（弘法） ，该规则的命令（律）应该出现。 Within 100 years of the Buddha's death, a second council took place at Vaisali, during which the advocates of certain relaxations in the vinaya rules were condemned.在100多年的佛陀的死，第二次会发生在毗舍离，在此期间，提倡的某些放宽限制，在律规则的人的谴责。 Then, c.那么，长 250 BC, the great Buddhist emperor Asoka is said to have held a third council at Pataliputra to settle certain doctrinal controversies.公元前250 ，伟大的佛教皇帝阿索卡据说已经举行了第三次理事会在pataliputra ，以解决一些理论上的争议。
It is clear from the accounts of these and other Buddhist councils that whatever the unity of early Buddhism may have been, it was rapidly split into various sectarian divisions.很显然，从该账户的这些问题和其他佛教议会无论团结早期佛教可能已，它正在迅速分裂成不同的教派分裂。 One of the earliest and most important of these divisions was that between the Sthavira (Elder) and the Mahasamghika (Great Council) schools.其中最早和最重要的是，这些部门之间sthavira （老）和mahasamghika （局）的学校。 Within the former developed such important sects as the Sarvastivada (whose canon was in Sanskrit) and the Theravadins, whose canon is in Pali and who today are the only surviving representatives of the whole of the Hinayana, or "Lesser Vehicle," of Buddhism.与前开发等重要支派作为sarvastivada （其佳能是梵语）和theravadins ，佳能是在八里的人，今天是唯一幸存的代表整个的小乘，或"小车辆"的佛法。
The Mahasamghika, also a Hinayanist sect, died out completely, but it is important because it represents one of the forerunners of the Mahayana doctrines.该mahasamghika ，也是一个hinayanist节，死于完全，但它之所以重要是因为它代表了其中的先行者的大乘教义。 These doctrines were to include a different understanding of the nature of the Buddha, an emphasis on the figure of the Bodhisattva, and on the practice of the perfections (paramitas).这些原则应包括不同性质的了解，佛陀，是一个侧重于数字的菩萨，以及对实践的完善（ paramitas ） 。
In addition, within the Mahayana, a number of great thinkers were to add some new doctrinal dimensions to Buddhism.此外，在大乘，许多伟大的思想家被添加了一些新的理论层面，以佛法。 One of these was Nagarjuna, the 2d century AD founder of the Madhyamika school.其中之一是nagarjuna ，二维世纪广告的创始人之一，中观学校。 Using subtle and thoroughgoing analyses, Nagarjuna took the theory of dependent origination (pratityasamutpada) to its logical limits, showing that the absolute relativity of everything means finally the emptiness (sunyata) of all things.用微妙和深入分析， nagarjuna了理论的缘起（ pratityasamutpada ）其逻辑上的限制，显示出绝对的相对论的一切手段，终于空虚（ sunyata ）的所有东西。
Another important Mahayana school arose in the 4th century AD when the brothers Asanga and Vasubandhu sought to establish the doctrine of Vijnanavada - that the mind alone exists and that objects have no reality external to it.另一项重要的大乘学校发生在4世纪时，专案兄弟asanga和世亲谋求建立中庸之道vijnanavada -心灵单独存在，而且对象都没有现实的外部给它。 This idealist doctrine and Nagarjuna's emptiness were to play important roles in the further developments of Buddhist thought outside of India.这种唯心主义学说和nagarjuna的空虚均发挥重要作用，在进一步的发展，佛教思想以外的印度。 Within India itself, they paved the way for yet another stage in the elaboration of the religion: the development of Buddhist tantra.在印度本身，他们铺平了道路，但另一个阶段，在拟订该宗教：发展佛教tantra 。
Tantric Buddhism, which is sometimes separated from the Mahayana as a distinct "Thunderbolt - Vehicle" (Vajrayana), became especially important in Tibet, where it was introduced starting in the 7th century.密宗佛教，有时脱离大乘作为一个独特的"迅雷-车辆" （金刚乘） ，成为在西藏尤为重要，它被引入开始，在公元7世纪。 It was, however, the last phase of Buddhism in India, where the religion - partly by reabsorption into the Hindu tradition, partly by persecution by the Muslim invaders - ceased to exist by the 13th century.不过，当时的最后一期的佛教在印度，那里的宗教-部分是由重吸收进入印度教的传统，这部分是由受迫害的穆斯林入侵者-不复存在，由1 3世纪。
Also, tradition has it that another son of Asoka established a Buddhist kingdom in central Asia.此外，传统的，它的另一个儿子阿索卡成立了一个佛教国度，在中亚。 Whether or not this is true, it is clear that in subsequent centuries more missionaries (especially Mahayanists) followed the established trade routes west and north to this region, preaching the dharma as they went.与否，这是事实，这是明显的是，在随后的几百年以上的传教士（特别是mahayanists ）遵循既定的贸易路线西及北到这一地区，宣扬佛法，因为他们前往。
Buddhism in China also saw the rise of new sects, many of which were later transmitted to Japan.佛教在中国也看到了崛起的新教派，其中有许多后来被转交给日本。 In the 6th century, the monk Chih - i consolidated the T'ien - t'ai school, which sought to order all Buddhist teachings into a set hierarchy culminating in the text known as the Lotus Sutra.在50-59世纪，僧志-我巩固了天- t' ai学校，其中设法命令所有佛教教义变成了一套等级制度，最终在文本中称之为法华经。 During the T'ang dynasty (618 - 907), the so called golden age of Chinese Buddhism, the Hua - yen school (based on the teachings of the Avatamsaka sutra), the Fa - hsiang school (which taught Vijnanavada doctrines and was promoted by the great pilgrim and scholar Hsuan - Tsang), and the Ch'an school (better known in Japan as Zen Buddhism) all prospered.在唐代（ 618 -9 07） ，所谓的黄金时期，中国佛教，华-日圆学校（基于教义的a v atamsaka经文），英格兰足总杯-襄学校（其中v ij nanavada教的教义和晋升由伟大的朝圣者和学者璇-曾荫权） ，以及禅学校（更广为人知，在日本禅宗）都兴旺。 At the same time, Pure Land Buddhism became increasingly popular.在同一时间内，净土宗变得越来越受欢迎。
By 845, however, the sangha had grown so large and rich that its tax exempt status now made it a severe drain on the empire's economy.由845名，不过，僧伽的越来越大和丰富的，其免税地位，现在，它的严重流失，对帝国的经济。 For this and other reasons it became the object of a brief but effective imperial persecution.对于这个问题及其他原因，它成为反对一项简单而有效的帝国迫害。 Many temples were destroyed, thousands of monks and nuns were laicized, and the vast landholdings of monasteries were confiscated.许多寺庙被毁，数以千计的僧尼和信教群众的人laicized和广大土地的寺庙被没收。 Buddhism, especially the Ch'an school, did recover, but it never regained its former prestige in Chinese life.佛教，特别是禅的学校时，收回的，但它永远不会苏醒，其前的威望，在中国人的生活。
During the Heian period, in the early 9th century, two monks, Saicho and Kukai, traveled to China and on their return introduced to Japan the Tendai (or Chinese, T'ien - t'ai) sect and the Shingon sect, which was a form of Chinese Tantric Buddhism.在平安期间，我国早在9世纪时，两名僧人，最澄和空海，往返于中国及返回引进日本的天台宗（或中文，天-t 'ai）节和s hingon节，这是一种形式的中文密宗佛教。 Both of these esoteric sects were to take part in the mixing of Buddhism with various Japanese Shinto folk, ascetic, and magical practices.无论这些深奥的支派人，以参加在搅拌佛教与各日本神道民俗，苦行，而神奇的手法。
The Tendai sect, moreover, became a fountainhead of several later popular Japanese Buddhist movements.有关天台宗节，而且，成为一个源泉，几个后来流行的日本佛教运动。 One of the Tendai's traits was the worship of the Buddha Amida and the belief in his Pure Land.其中的天台宗的性状是崇拜的佛祖弥陀和信念在他的净土。 With Honen (1133 - 1212) and Shinran (1173 - 1262), these Pure Land beliefs were systematized and made the exclusive focus of two new, popular sects, the Jodo and the Jodo Shin.与honen （ 1133 -1 212）和s hinran（ 1 173- 12 62），这些净土信仰的人，系统化，并提出了完全集中两个新的，流行的支派，杖道和杖道善。 Another Tendai trait was emphasis on the teachings of the Lotus Sutra.天台宗的另一个特点是重视对教义的法华经。 In the 13th century, the monk Nichiren founded a dynamic and nationalistic sect that made the Lotus its sole basis of worship.在13世纪，僧人日莲创立了有活力和民族节，使荷花它的唯一基础崇拜。 Finally, it was also in this same period that two schools of Zen Buddhism were introduced from China.最后，它也是在这同一时期，两所学校的禅宗被引进中国。
Under the feudal Tokugawa regime (1603 - 1867), all these sects became tools of the government; temples and priests were means of registering, educating, and controlling the populace.根据封建德川政权（ 1603 -1 867） ，所有这些支派成为工具的政府，寺庙和神职人员的手段进行登记，教育，并控制民众。 In the Meiji era (1868 - 1912), this Buddhist structure was disestablished in favor of Shinto.在明治时代（ 1868 -1 912） ，这个佛教结构脱离主张神道。 Finally, during the 20th century, new religious movements within Buddhism, such as the Soka - Gakkai and the Risshokosei - kai, have arisen in response to the problems of the modern age.最后，在20世纪，新的宗教运动与佛教，如创价-学会和r isshokosei-启，出现了针对这一问题的现代时代。
To some extent this pattern was extended to the laity as well.在一定程度上这种模式扩大到俗人一样。 Everywhere, Buddhist monastic communities tended to depend on the laity for food and material support.无处不在，佛教寺院的社区往往在很大程度上依赖于以俗人为粮食和物资的支持。 Although in some places the sangha as a whole became well - to - do and the controller of vast monastic estates, traditionally monks were beggars and, in Southeast Asian countries, they still go on daily alms rounds.虽然在一些地方，僧伽作为一个整体，成为良好-以-不要和控制器的广大寺院屋，传统上僧侣被乞丐，而在东南亚国家，他们仍然继续每天施舍令人费解。
Traditionally also, Buddhist monks have been celibate.传统的同时，佛教僧侣已celibate 。 Thus they depend on the faithful not only for food and financial support but for new recruits.因此，他们在很大程度上依赖于忠实不仅是粮食和财政支持，但为招募新成员。 Often children will enter a monastery and spend a number of years as novices, studying, learning, and doing chores.很多儿童都将进入一个修道院里度过了数年，作为新手，学习，学习，做家务。 Then, following ordination, they become full members of the community, vowing to uphold its discipline.然后，经过协调，他们也成为公司的正式成员，社区，声称要坚持自己的纪律。 Henceforth their days will be taken up in ritual, devotions, meditation, study, teaching, and preaching.此后几天，他们将在仪式中，爱心，禅修，研究，教学，及传教。 Twice a month, all the monks in a given monastery will gather for the recitation of the rules of the order (the pratimoksha) and the confession of any violation of those rules.每月两次，所有僧众在某一寺将聚集为背诵的规则秩序（ pratimoksha ） ，并供认任何违反这些规则的。
One of the pivotal concepts behind the rites and festivals of Buddhist laity and monks is that of offering (dana).其中的关键概念背后的宗教仪式和节日的佛教俗人和僧侣，是提供（德纳） 。 This includes, for the laity, not just the giving of food and (in special ceremonies at the end of the rainy seasons) of new robes to the monks, but also the offering of flowers, incense, and praise to the image of the Buddha, stupas, bodhi trees, or, especially in Mahayanist countries, to other members of the Buddhist pantheon such as bodhisattvas.这包括，为俗人，而不是只给予食物及（在特殊的仪式上月底雨季）的新的长袍，以僧人，而且还提供了鲜花，香，赞到图象的佛陀，佛塔，菩萨树，或者，尤其是在mahayanist国家，对其他成员方的佛教神殿如菩萨。
For the monks, the notion of offering extends also to the giving of the dharma in the form of sermons, to the chanting of scriptures in rituals (which may also be thought of as magically protective and salutary), and to the recitation of sutras for the dead.为僧众，这一概念的推出也延伸到给予的护法，在形式的说教，向呼喊的经文，在礼仪（后者也被看作是神奇的保护和有益） ，并能背诵经典，为死者的日子。
All of these acts of offering are intimately involved in the concept of merit making.所有这些行为提供发展关系密切，涉及的概念，值得决策。 By performing them, individuals, through the working of karma, can seek to assure themselves rebirth in one of the heavens or a better station in life, from which they may be able to attain the goal of enlightenment.通过表演，他们中，个人通过工作的因缘，可以寻求以保证自己的重生，在一个天或更美好的车站在现实生活中，他们从5月能够达到目标的启迪。
In more recent years, however, some of the Buddhist leaders have lost their influence, and some of their nations have lost their Buddhism.在最近几年，但是，其中一些佛教领袖已失去其影响力，以及它们的一些国家已经失去了佛教。 Vietnam, Laos, and Kampuchea (Cambodia) have joined China, Mongolia, Tibet, and North Korea as once Buddhistic but now Communist nations.越南，老挝和柬埔寨（柬埔寨）已加入了中国，蒙古，西藏，北韩，因为一旦佛经，但现在的共产主义国家。 Even as Western ideology (whether in the form of communism or secular capitalism) has advanced into Asia, however, Buddhism has begun to spread in the West.甚至作为西方思想（无论其形式是共产主义或世俗资本主义）已经迈入亚洲，但是，佛教已开始蔓延，在西部地区。 Tibetan, Theravada, and Japanese sects especially have firm toeholds in America and Western Europe, and, in the face of further uncertainties in Asia, a few Buddhist leaders have even come to think that the future of their religion lies there.藏族， theravada ，日语教派尤其是有坚强的toeholds在美国和西欧，并在面对更进一步的不确定性，在亚洲，有几个佛教领袖甚至认为，未来他们的信仰所在。
Joseph M Kitagawa and John S Strong约瑟夫米北川和约翰s强
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H Bechert and R Gombrich, eds., The
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1959年） ; p denwood和piatiagrosky合编。 ，佛学研究（ 1982年） ; h dumoulin ，海关，佛教在现代世界（
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1962条） ， d池田，花卉的日本佛教（ 1986 ）和t岭，一本字典的佛教（ 1981 ）与r罗宾逊和W约翰逊，佛教宗教（ 1982 ）氮罗斯，佛教（
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。
Pure Land Buddhism is one of the most influential forms of Mahayana Buddhism.净土宗是一个最有影响力的形式的大乘佛教。 According to some Mahayana schools, the cosmos contains many Pure Lands in each of which dwells one Buddha.据一些大乘学校，宇宙中包含了很多单纯地在每一项都怀抱着一个佛祖。 The most popular of these is Sukhavati, the Land of Bliss of Amitabha, located in the West; it is on Sukhavati that Pure Land Buddhism focuses.最受欢迎的是sukhavati ，土地的极乐世界的阿弥陀佛，位于西部的，它是对sukhavati认为净土宗的重点。 Through devotion to Amitabha, it is claimed, Buddhists can be reborn and saved in his paradise.通过奉献弥陀，据称，佛教徒可以重生，并保存在他的天堂。
Although the cult of Amitabha had its roots in India, it was developed and flourished in China and Japan.虽然邪教的弥陀已扎根于印度，它是发达和兴盛，在中国和日本。 Hui Yuan founded the cult in 402 AD, calling it the White Lotus sect.慧远创立了邪教组织在402个专案，称它是白莲花节。 From the 5th century on, a succession of Chinese Pure Land masters, Shan - tao (613 - 81) foremost among them, attracted followers from all social strata.从公元5世纪，继承中国净土的主人，山-陶（ 6 13- 81 ），其中首要的，共吸引追随者，从社会各阶层。 Gradually their emphasis shifted from devout contemplation or visualization of Amitabha and his Pure Land to a doctrine of salvation through faith and the devout recitation of Amitabha's name (Amit'o fo in Chinese; Amida in Japanese).渐渐他们强调的重点从虔诚的沉思或可视化的阿弥陀佛和他的净土，一教义的救恩透过信仰和虔诚背诵弥陀的名称（ amit'o为在中文;弥陀日语） 。 This recitation is called the nembutsu in Japanese (nien - fo in Chinese) and consists of repeating the formula "Namo Amida Batsu" (in Japanese; "Nanmo Amit'o fo" in Chinese), meaning "Salutation to the Buddha Amida."这背诵称为nembutsu在日本（念-为在中国）和选区重复计算公式"纳米弥陀b atsu" （日语" ; n anmoa mit'o为"在中国） ，意思是"称呼佛弥陀" 。
These Pure Land doctrines were first introduced to Japan within the Tendai sect.这些净土教义首次引进日本内部的天台宗节。 Honen (1133 - 1212), emphasizing them exclusively, broke with Tendai and founded the independent Jodo (Pure Land) sect. honen （ 1133 -1 212） ，同时强调他们只，打破了天台宗，并成立了独立的杖道（净土）节。 His disciple Shinran (1173 - 1262) founded the more popularly oriented Jodo Shin (True Pure Land) sect.他的大弟子shinran （ 1173 -1 262） ，创立更多的流行导向杖道善（真正的净土）节。 Both emphasized the practice of the nembutsu and the primacy of faith in Amida, but whereas Honen saw faith as the means of achieving rebirth in the Pure Land of the West (called Gokuraku in Japanese), Shinran viewed it as an expression of gratitude for Amida's saving grace.都强调了实践的nembutsu和至高无上的信念，在弥陀，但而honen看到信仰为手段，实现重生，在净土的西方（所谓gokuraku日语） ， shinran来看，它作为一种表达感激之情，为弥陀的拯救的恩典。
Joseph M Kitagawa And John S Strong约瑟夫米北川和约翰s强
Bibliography:
参考书目：
RH Robinson and WA Johnson, The
Buddhist Religion (1982); E Steinilber - Oberlin, The Buddhist Sects of Japan
(1938); DT Suzuki, Japanese Spirituality (1972); LG Thompson, Chinese Religion:
An Introduction (1969); P Williams, Mahayana Buddhism
(1989).铑罗宾逊和WA约翰逊，佛教宗教（ 1982 ） ;电子steinilber -奥伯林，佛教宗派的日本（ 1 938年） ; D
T公司铃木，日本和灵性（ 1 972年） ， L G电子汤普森，中国宗教：简介（ 1 969年） ; p威廉姆斯，大乘佛教（ 1989 ） 。
As long as the absolutely true knowledge and insight as regards these Four Noble Truths was not quite clear in me, so long was I not sure, whether I had won that supreme Enlightenment which is unsurpassed in all the world with its heavenly beings, evil spirits and gods, amongst all the hosts of ascetics and priests, heavenly beings and men.只要把绝对真实的知识和洞察力至于这四个崇高真理，是不是很清楚，在我，所以只要是我不知道，无论是我赢了这最高的启示，这是无可比拟的，在世界上所有同其天朝的人，邪灵神，在所有主持人的苦行者和神父，天堂与男人。 But as soon as the absolutely true knowledge and insight as regards these Four Noble Truths had become perfectly clear in me, there arose in me the assurance that I had won that supreme Enlightenment unsurpassed.但是，当绝对真实的知识和洞察力至于这四个崇高真理已成为完全清楚，在我的，有在我心中升起的保证，我赢了这最高人民法院启示无可比拟的。
And I discovered that profound truth, so difficult to perceive, difficult to understand, tranquilizing and sublime, which is not to be gained by mere reasoning, and is visible only to the wise.我发现深刻的道理，所以很难察觉到，很难理解， tranquilizing和崇高，这是不以所得仅仅是推理能力，是看得见，只是向明智的。
The world, however, is given to pleasure, delighted with pleasure, enchanted with pleasure.然而，世界是给予快乐，开心与快乐，陶醉与愉悦。 Verily, such beings will hardly understand the law of conditionality, the Dependent Origination of every thing; incomprehensible to them will also be the end of all formations, the forsaking of every substratum of rebirth, the fading away of craving; detachment, extinction, Nirvana.能众志成城，这种人会很难理解法律的条件，缘起的一切事情;难以理解的，他们也将结束所有编队，放弃每一个下层的重生，逐渐消失的渴求;支队，消光，涅槃。
Yet there are beings whose eyes are only a little covered with dust: they will understand the truth.但有作为的眼中只是一个小布满灰尘：他们将了解事实真相。
What, now, is Birth?什么，现在是出生？ The birth of beings belonging to this or that order of beings, their being born, their conception and springing into existence, the manifestation of the groups of existence, the arising of sense activity - this is called Birth.出生的人属于这个或那个命令的人，他们正在诞生的时候，他们的构想与雨后春笋般存在，体现了群体的存在，所产生的意识活动-这就是所谓的诞生。
And what is Decay?什么是衰变？ The decay of beings belonging to this or that order of beings; their getting aged, frail, grey, and wrinkled; the failing of their vital force, the wearing out of the senses - this is called Decay.衰变的人属于这个或那个秩序;开始适应老年人，体弱，灰色，并皱缩;通病，他们的一支生力军，服装出的感官-这就是所谓的衰变。
And what is Death?什么是死？ The parting and vanishing of beings out of this or that order of beings, their destruction, disappearance, death, the completion of their life period, dissolution of the groups of existence, the discarding of the body - this is called Death.该临别和消失的人出于这样或那样的秩序为本，其销毁，失踪，死亡，完成其生命周期，解散该组织的存在，抛弃的身体-这就是所谓的死因。
And what is Sorrow?什么是悲哀？ The sorrow arising through this or that loss or misfortune which one encounters, the worrying oneself, the state of being alarmed, inward sorrow, inward woe - this is called Sorrow.悲伤引起的，通过这样或那样的损失或不幸，其中，一个人不论遭遇，令人担忧自己的，国家的福祉感到震惊，而外来的悲哀，而外来之祸-这就是所谓的悲哀。
And what is Lamentation?什么是哀叹？ Whatsoever, through this or that loss or misfortune which befalls one, is wail and lament, wailing and lamenting, the state of woe and lamentation this is called Lamentation.相反，通过这样或那样的损失或不幸，但不幸的，其中之一，就是哀鸣和悲叹，哭和慨叹，国家的悲哀，并哀叹，这就是所谓的哀叹。
And what is Pain?什么是疼痛？ The bodily pain and unpleasantness, the painful and unpleasant feeling produced by bodily contact - this is called Pain.身体上的痛苦和不愉快，痛苦和不愉快的感觉，产生身体上的接触-这就是所谓的痛苦。
And what is Grief?什么是悲伤？ The mental pain and unpleasantness, the painful and unpleasant feeling produced by mental contact - this is called Grief.心理的痛苦和不愉快，痛苦和不愉快的情绪所产生的心理接触-这就是所谓的悲痛。
And what is Despair?什么是绝望？ Distress and despair arising through this or that loss or misfortune which one encounters, distressfulness, and desperation - this is called Despair.危难和绝望所产生的，通过这样或那样的损失或不幸，其中，一个人不论遭遇， distressfulness ，和绝望-这就是所谓的绝望。
And what is the "suffering of not getting what one desires?"什么是"痛苦的根本不做什么欲望" ？ To beings subject to birth there comes the desire: "O that we were not subject to birth! O that no new birth was before us!"向为本学科的诞生有随之而来的欲望： "啊，我们没有受到诞生！ 〇没有新的诞生是摆在我们面前的" ！ Subject to decay, disease, death, sorrow, lamentation, pain, grief, and despair, the desire comes to them: "O that we were not subject to these things! O that these things were not before us!"受到衰减，疾病，死亡，悲伤，哀叹，痛苦，悲伤，绝望，渴望来到他们： "啊，我们没有受到这些东西！ O的这些东西不是摆在我们面前的" ！ But this cannot be got by mere desiring; and not to get what one desires, is suffering.但是，这不能得到单纯渴望;不会得到什么欲望，是痛苦。
Any corporeal phenomenon, whether one's own or external, gross or subtle, lofty or low, far or near, belongs to the Group of Corporeality; any feeling belongs to the Group of Feeling; any perception belongs to the Group of Perception; any mental formation belongs to the Group of Formations; all consciousness belongs to the Group of Consciousness.任何有形的现象，无论是一个人的自身或外部的毛或微妙的，崇高或低，远或近，属于该集团的corporeality ;任何感觉，属于该集团的感觉;任何知觉属于该集团的知觉;任何心理的形成属于该集团的队形;意识都属于该集团的意识。
(Our so called individual existence is in reality nothing but a mere process of these "bodily and mental" phenomena, which since immemorial times was going on before one's apparent birth, and which also after death will continue for immemorial periods of time. In the following, we shall see that these five Groups, or Khandhas - either taken separately, or combined - in no way constitute any real "Ego - entity," and that no Ego - entity exists apart from them, and hence that the belief in an Ego - entity is merely an illusion. Just as that which we designate by the name of "chariot," has no existence apart from axle, wheels, shaft, and so forth: or as the word "house" is merely a convenient designation for various materials put together after a certain fashion so as to enclose a portion of space, and there is no separate house - entity in existence: - in exactly the same way, that which we call a "being," or an "individual," or a "person," or by the name is nothing but a changing combination of physical and psychical phenomena, and has no real existence in itself.) （我们所谓的个体存在，是在现实中只是一个单纯的过程中，这些"身体和心理"的现象，自远古时代的事情，才一个人的出生明显，其中也去世后，将继续为远古时期的时候，在以下，我们将看到，这五个群体，或khandhas -要么采取单独或合并-绝不构成任何真正的"自我-实体" ，但并没有自我-实体存在，但除了他们之外，并因此坚信，在一个自我-实体，只不过是一种幻想，正如那些我们所指定的名称"的战车上， "已经没有存在的，除了车轴，车轮，轴，等等：或者，因为"家" ，仅仅是一个方便的指定各种材料放在一起后，在某时装等，以附上部分空间，并没有单独的房子-实体存在： -一模一样的，即我们所谓的"暂时"或"个人"还是一个"人" ，或由名称，不过是一个不断变化组合的身体和心理现象，也没有真正的存在本身） 。
And what are the four primary elements?什么是四个主要元素？ They are the Solid Element, the Fluid Element, the Heating Element, the Vibrating Element.它们是固体成分，流体成分，加热元件，振动元件。
(The four elements, or - to speak more correctly - the four elementary qualities of matter, may be rendered in English as: Inertia, Cohesion, Radiation, and Vibration. （四元素，或-说话更正确-四个小学素质的事，可译为英文为：惯性，凝聚力，辐射和振动。
The twenty four corporeal phenomena which depend upon them are, according to the Abhidharma: eye, ear, nose, tongue, body, visible form, sound, odor, taste, masculinity, femininity, vitality, organ of thinking, gesture, speech, space (cavities of ear, nose, etc.), agility, elasticity, adaptability, growth, duration, decay, variability, change of substance.)在2004年有体的现象，取决于他们是，根据该abhidharma ：眼，耳，鼻，舌，身体，看得见的形式，声音，气味，味道，男子气概，女性柔美，充满活力，机关的思想，姿态，言语，空间（蛀牙的耳朵，鼻子等） ，敏捷性，弹性，适应性强，生长时间，衰变，可变性，改变物质） 。
1. 1 。 What, now, is the Solid Element?什么，现在是固体单元？ The solid element may be one's own, or it may be external.固体成分，可一个人的本身，也可能被外来的。 And what is one's own solid element?什么是一个人的自身坚实的元素？ The dependent properties, which on one's own person and body are hard and solid, as the hairs of head and body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, stomach, bowels, mesentery, excrement, or whatever other dependent properties which on one's own person and body are hard and solid - this is called one's own solid element.供养性能，其中一个自己的人，身体都是硬固，因为白发的头和身体，指甲，牙齿，皮肤，肉， sinews ，骨骼，骨髓，肾脏，心脏，肝脏，膈肌，脾，肺，胃，肠，肠系膜，排泄物，或任何其他依赖物业，其中一个自己的人，身体都是硬固-这就是所谓一个自己的实体单元。 Now, whether it be one's own solid element, or whether it be the external solid element, they are both only the solid element.现在，无论是那种将自己的实体单元，或者无论是外部固体单元，他们都只有固体的元素。 And one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego."人们应当明白，根据事实，而真正的智慧： "这不属于我，这我不，这不是我的我" 。
2. 2 。 What, now, is the Fluid Element?什么，现在是流体元素？ The fluid element may be one's own, or it may be external.流体元，可一个人的本身，也可能被外来的。 And what is one own fluid element?什么是一个自己的流体元素？ The dependent properties, which on one's own person and body are watery or cohesive, as bile, phlegm, pus, blood, sweat, lymph, tears, semen, spit, nasal mucus, oil of the joints, urine or whatever other dependent properties which on one own person and body are watery or cohesive - this is called one's own fluid element.供养性能，其中一个自己的人，身体都是水或凝聚力，为胆汁，痰，脓，血和汗水，淋巴结，眼泪，精液，吐痰，鼻粘液，油接头，尿液或任何其他依赖物业对一个自己的人，身体都是水或凝聚力-这是所谓一个自己的流体成分。 Now, whether it be one's own fluid element, or whether it be the external fluid element, they are both only the fluid element.现在，无论是那种将自己的流体成分，或无论是外部流体元素，他们都是唯一的流体成分。 And one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego."人们应当明白，根据事实，而真正的智慧： "这不属于我，这我不，这不是我的我" 。
3. 3 。 What, now, is the Heating Element?什么，现在是加热元件？ The heating element may be one own, or it may be external.该加热元件可以是一个自己的，或者它可能是外来的。 And what is one's own heating element?什么是一个人的自身发热元件？ The dependent properties, which on one's own person and body are heating and radiating, as that whereby one is heated, consumed, scorched, whereby that which has been eaten, drunk, chewed, or tasted, is fully digested; or whatever other dependent properties, which on one's own person and body are heating and radiating this is called one's own heating element.供养性能，其中一个自己的人，身体都是加热和辐射，因为这让一个是加热，消耗了，被烧焦的，即认为已经吃，喝，咀嚼，或尝到了，是完全消化;或任何其他依赖性能这对一个自己的人，身体都是加热和辐射，这是所谓一个自己的加热元件。 Now, whether it be one's own heating element, or whether it be the external heating element, they are both only the heating element.现在，无论是那种将自己的加热元件，或无论是外部加热元件，他们都只是加热元件。 And one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego."人们应当明白，根据事实，而真正的智慧： "这不属于我，这我不，这不是我的我" 。
4. 4 。 What, now, is the Vibrating Element?什么，现在，是振元？ The vibrating element may be one's own, or it may be external.振动元件可以是一个自己的，或者它可能是外来的。 And what is one's own vibrating element?什么是一个人的自身振动单元？ The dependent properties, which on one's own person and body are mobile and gaseous, as the upward - going and downward - going winds; the winds of stomach and intestines; in - breathing and out - breathing; or whatever other dependent properties, which on one's own person and body are mobile and gaseous - this is called one's own vibrating element.供养性能，其中一个自己的人，身体都是移动和气态，由于向上-持续向下-去风;风的胃和肠子;-呼吸-呼吸;或任何其他依赖特性，其中对那种将自己的人，身体都是移动和气态-这就是所谓一个人的自身振动的因素。 Now, whether it be one's own vibrating element, or whether it be the external vibrating element, they are both only the vibrating element.现在，无论是一个人的自身振动的因素，还是被外界振动因素，他们都只有振动的因素。
And one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego."人们应当明白，根据事实，而真正的智慧： "这不属于我，这我不，这不是我的我" 。 Just as one calls "hut" the circumscribed space which comes to be by means of wood and rushes, reeds, and clay, even so we call "body" the circumscribed space that comes to be by means of bones and sinews, flesh and skin.正如一位所谓的"小屋"限定的空间来实行由木材和冲击，芦苇，与粘土，即使如此，我们所谓的"身体"限定的空间来实行由骨头和sinews ，肉和皮肤。
Hence, I say: the arising of consciousness is dependent upon conditions; and without these conditions, no consciousness arises.因此，我有话要说：所产生的意识是取决于条件;如果没有这些条件，没有任何意识的出现。 And upon whatsoever conditions the arising of consciousness is dependent, after these it is called.经什么条件下所产生的意识是依赖后，这些是所谓的。
Consciousness whose arising depends on the eye and forms, is called "eye - consciousness."意识，其产生的，就看眼睛和形式，是所谓的"眼-意识" 。
Consciousness whose arising depends on the ear and sound, is called "ear - consciousness."意识，其产生的，就看耳朵和健全的，是所谓的"耳朵-意识" 。
Consciousness whose arising depends on the olfactory organ and odors, is called "nose - consciousness."意识，其产生的依赖于嗅觉器官及气味，是所谓的"鼻子-意识" 。
Consciousness whose arising depends on the tongue and taste, is called "tongue - consciousness."意识，其产生的，就看舌头和品味，是所谓的"母语-意识" 。
Consciousness whose arising depends on the body and bodily contacts, is called "body - consciousness."意识，其产生的依赖于身体与身体的接触，是所谓的"机构-意识" 。
Consciousness whose arising depends on the mind and ideas, is called "mind - consciousness."意识，其产生的，就看心态和想法，是所谓的"心-意识" 。
Whatsoever there is of "corporeality" in the consciousness thus arisen, that belongs to the Group of Corporeality.什么是" corporeality "的意识，从而出现了，这属于该集团的corporeality 。 there is of "feeling" - bodily ease, pain, joy, sadness, or indifferent feeling - belongs to the Group of Feeling.还有的是"感觉" -身体舒服，疼痛，喜悦，悲伤，或冷漠的感觉-属于该集团的感觉。 Whatsoever there is of "perception" - visual objects, sounds, odors, tastes, bodily impressions, or mind objects - belongs to the Group of Perception.什么是"感知" -可视对象，声音，气味，口味，身体印象，或记物体-属于该集团的观感。 Whatsoever there are of mental "formations" impression, volition, etc. - belong to the Group of mental Formations.不管有精神病"编队"的印象，意志，等等-都属于该集团的精神编队。 Whatsoever there is of "consciousness" therein, belongs to the Group of Consciousness.什么是"意识" ，因此，属于该集团的意识。
And it is impossible that any one can explain the passing out of one existence, and the entering into a new existence, or the growth, increase, and development of consciousness, independent of corporeality, feeling, perception, and mental formations.这是不可能的，任何人可以解释结业的一个存在，并进入了一个新的存在，或增长，增加与发展的意识，独立的corporeality ，感觉，认知，心理编队。
And that which is transient, is subject to suffering; and of that which is transient, and subject to suffering and change, one cannot rightly say: "This belongs to me; this am I; this is my Ego."并认为这是短暂的，是受苦难;以及那是短暂的，并受的苦难和变化，人们不能正确地说： "这是属于我的，这对我，这是我的自我" 。
Therefore, whatever there be of corporeality, of feeling, perception, mental formations, or consciousness, whether one's own or external, whether gross or subtle, lofty or low, far or near, one should understand, according to reality, and true wisdom: "This does not belong to me; this am I not; this is not my Ego."因此，不管是否有对corporeality ，感觉，认知，心理编队，或意识，无论是一个人的自身还是外部，无论是毛或微妙的，崇高或低，远或近，就应明白，根据事实，而真正的智慧： "这不属于我，这我不，这不是我的我" 。
Suppose, a man who is not blind, were to behold the many bubbles on the Ganges as they are driving along; and he should watch them, and carefully examine them.假设，一个人并不是盲目的，要看哪许多泡沫，对恒河，因为他们是在弯道上，以及他应该关注他们，并仔细研读。 After carefully examining them, they will appear to him empty, unreal, and unsubstantial.经审慎研究，他们将在他看来空洞的，虚幻的，非持续性。 In exactly the same way, does the monk behold all the corporeal phenomena, feelings, perceptions, mental formations, and states of consciousness - whether they be of the past, or the present, or the future, far, or near.一模一样的，请问和尚看哪所有有形的现象，情感，知觉，智力编队，而各国的意识-不论他们的过去，还是现在，还是将来，截至目前为止，或附近。 And he watches them, and examines them carefully; and, after carefully examining them, they appear to him empty, void, and without an Ego和他的手表，并审查他们慎重，在经过审慎研究，他们在他看来空洞的，无效的，并没有一个自我
Whoso delights in corporeality, or feeling, or perception, or mental formations, or consciousness, he delights in suffering; and whoso delights in suffering, will not be freed from suffering.谁的愉悦，在corporeality ，或感觉或知觉，或精神上的编队，或意识，他的愉悦，在痛苦，谁的愉悦，在痛苦，将不会摆脱苦难。 Thus I say所以我说
How can you find
delight and mirth,你如何能找到喜悦和mirth ，
Where there is burning without
end?那里没有燃烧完？
In deepest darkness you are
wrapped!在最深的黑暗，你包裹！
Why do you not seek for the
light?你为何不寻求因应？
Look at this
puppet here, well rigged,看看这个傀儡这里，以及舞弊之嫌
A heap of many sores, piled
up,一堆许多疮，积起来了，
Diseased, and full of
greediness,罹病，也充满着贪，
Unstable, and
impermanent!不稳定，无常！
Devoured by old
age is this frame,吞食由高龄，是这一框架内，
A prey of sickness, weak and
frail;食饵的病，弱国和体弱;
To pieces breaks this putrid
body,粉身碎骨休息，这腐烂尸体，
All life must truly end in
death.所有生命必须真正结束一死。
Did you never see in the world a man, or a woman, who being sick, afflicted, and grievously ill, and wallowing in his own filth, was lifted up by some people, and put to bed by others?你永远也看不到，在世界上一男，还是女，他们正在生病了，折磨，严重病患者，并wallowing在他自己的污垢，解除了一些人，并把就寝别人吗？ And did the thought never come to you that also you are subject to disease, that also you cannot escape it?没有想到从来没有来，你说你也受到疾病，即还，你也不能幸免吗？
Did you never see in the world the corpse of a man, or a woman, one, or two, or three days after death, swollen up, blue - black in color, and full of corruption?你永远也看不到，在世界上的尸体一男，还是女，是一，两个，或者三天后死亡，肿了，蓝色-黑色，在色彩，并充满腐败吗？ And did the thought never come to you that also you are subject to death, that also you cannot escape it?没有想到从来没有到你们这里来，也表示你同意接受死刑，那么你也不能逃脱它吗？
(continues . . . ) （继续… … 。 ）
The Buddha, our Lord, brings comfort to the weary and sorrow - laden; he restores peace to those who are broken down under the burden of life.佛陀，我们的主，带来安慰，疲惫和悲伤-拉丹，他恢复了和平，对那些细分下生活压力。 He gives courage to the weak when they would fain give up self reliance and hope.他的勇气，以弱者的时候，他们会fain放弃自力更生和希望。 You who suffer from the tribulations of life, you who have to struggle and endure, you who yearn for a life of truth, rejoice at the glad tidings!你的人受害，从艰难困苦的生活，你曾经奋斗和忍受，你的人向往的生活真相，庆幸在福音！ There is balm for the wounded, and there is bread for the hungry.有香薰，为伤员，并有面包救济饥民。 There is water for the thirsty, and there is hope for the despairing.有水，为干渴的，是有希望为绝望。 There is light for those in darkness, and there is inexhaustible blessing for the upright.有鉴于对于那些在黑暗中徘徊，并有取之不尽，用之不竭的祝福，为正派。
Heal your wounds, you wounded, and eat your fill, you hungry.治愈你的伤痕，你受伤，会吃掉你的填土，你饿了。 Rest, you weary, and you who are thirsty quench your thirst.休息，你已经厌倦了，你的人是渴解渴你干渴。 Look up to the light, you who sit in darkness; be full of good cheer, you who are forlorn.翻看为轻，你的人静坐在黑暗中徘徊;充满良好的欢呼，你的人是遥不可及的。
Trust in truth, You who love the truth, for the kingdom of righteousness is founded upon earth.信赖真理，你的人爱真理，为王国义，是建立在地球上。 The darkness of error is dispelled by the light of truth.黑暗中的一个错误是一扫而由轻的真相。 We can see our way and take firm and certain steps.我们可以看到，我们的方式，并采取果断和某些步骤。 The Buddha, our Lord, has revealed the truth.佛陀，我们的主，揭示了真理。 The truth cures our diseases and redeems us from perdition; the truth strengthens us in life and in death; the truth alone can conquer the evils of error.真相医治我们的疾病和赎回我们从戏剧奖;真相加强了我们在生活中，在死刑;真相，就可以战胜邪恶，在误差范围内。 Rejoice at the glad tidings!庆幸的福音！
Wherever you look, there is a rushing and a struggling, and an eager pursuit of pleasure.不管走到哪里，都能有一个奔波和挣扎，并渴望追求快乐。 There is a panic flight from pain and death, and hot are the flames of burning desires.有一种恐慌飞行，从痛苦和死亡的，热点是火焰燃烧的欲望。 The world is Vanity Fair, full of changes and transformations.世界是名利场，充满变化和转变。 All is Samsara, the turning Wheel of Existence.一切是轮回，转法轮的存在。
Is there nothing permanent in the world?有没有永久的世界吗？ Is there in the universal turmoil no resting place where our troubled heart can find peace?有在世界动荡，没有休息的地方，我们多灾多难的心能找到和平吗？ Is there nothing everlasting?有没有永恒？ Oh, that we could have cessation of anxiety, that our burning desires would be extinguished!哦，我们可以停止焦虑，我们燃烧的欲望会熄灭！ When shall the mind become tranquil and composed?时，应头脑变得宁静自若？
The Buddha, our Lord, was grieved at the ills of life.佛陀，我们的主，被悲痛于弊病的生活。 He saw the vanity of worldly happiness and sought salvation in the one thing that will not fade or perish, but will abide for ever and ever.他看见虚荣的世俗幸福与寻求救赎，在一件事都不会褪色或亡，但会遵守永远到永远。
You who long for life, learn that immortality is hidden in transiency.你渴望生命，得知不死，是隐藏在transiency 。 You who wish for happiness without the sting of regret, lead a life of righteousness.你的人都希望幸福，但无刺的遗憾，率领一个生命的正义感。 You who yearn for riches, receive treasures that are eternal.你的人都渴望财富，接受珍品是永恒的。 Truth is wealth, and a life of truth is happiness.真理就是财富，生活的真理，是幸福。
All compounds will be dissolved again, but the verities which determine all combinations and separations as laws of nature endure for ever and aye.所有化合物会被溶解，将重新开张，但是verities决定所有组合和离职，因为自然规律忍受永远和赞成。 Bodies fall to dust, but the truths of the mind will not be destroyed.机构秋天尘埃，但真理的心将不会被销毁。
Truth knows neither birth nor death; it has no beginning and no end.真理既不知道出生时，也没有死亡，它并没有一开始就没有终点。 Welcome the truth.欢迎真相。 The truth is the immortal part of mind.真相是不朽的部分心态。 Establish the truth in your mind, for the truth is the image of the eternal