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1) Yes, "皆大歡喜,信受奉行" is one of the common closing sayings in the sutras. For example, 皆大歡喜,信受奉行。《金剛般若波羅蜜經》 皆大歡喜,信受奉行。《大方廣圓覺修多羅了義經》 悉皆歡喜,信受奉行。《占察善惡業報經》 皆大歡憙,信受奉行,禮佛而退。《佛說月光菩薩經》 The other common closing saying is "皆大歡喜,作禮而去". For example, 諸比丘聞經歡喜,為佛作禮而去。《六度集經》 諸比丘聞佛所說,皆大歡喜,為佛作禮。《佛說菩薩本行經》 聞佛所說,歡喜信受,作禮而去。《佛說阿彌陀經》 一切大會,皆大歡喜,受持佛語,作禮而去。《妙法蓮華經》 皆大歡喜,作禮而去。《楞嚴經》 ...


5

The meaning of 方便 (In the viewpoint of Buddhism) 明代《三藏法數》 方便 方即方法,便即便宜,猶善巧也。 or 清末民初《丁福保 佛學大辭典》 方便 方者方法,便者便用,便用契於一切眾生之機之方法也。又方為方正之理,便為巧妙之言辭。對種種之機,用方正之理與巧妙之言也,又方者眾生之方域,便者教化之便法,應諸機之方域,而用適化之便法,謂之方便。 The above content is translated in 《Soothill-Hodous Dictionary of Chinese Buddhist Terms》 as follows. 方便 upāya Convenient to the place, or situation, suited to ...


3

It may read like 轉所依之識 here in Śikṣānanda: 'to transform vijñāna which is the basis'. To me, 所依 sounds like a dummy object (for the transitive 轉) that has a slightly negative connotation, is more generic, and semantically weaker; whereas 識 is specific to the context here. They are however syntactically equivalent. Technically it should be 識, because there ...


3

Below is a compilation of Sanskrit, Chinese (Bodhiruci, 菩譯), Chinese (Śikshānanda, 實譯), and English (Suzuki), which I found in Bibliotheca Polyglotta: ātmadṛṣṭivyāvartanakuśalānāṃ 能轉一切見、我見過 能捨一切我見執著 to keep themselves properly away from ego-centered notions I then looked up the Digital Corpus of Sanskrit (DCS) to understand how it was originally phrased in ...


2

To be calm is the highest achievement of the self.---Yogi Bhajan. Note that based on Wikipedia 'Yogi Bhajan was born on August 26, 1929 into a Sikh family in Kot Harkarn, Gujranwala district, in the province of Punjab (now in Pakistan)'. Firstly, he is not Chinese, also he don't speak Chinese, the original text certainly not in Chinese.


1

If you can number a thing, it is definitely a thing. "一切 = all". All is a number, thus 我见执着 is a thing. 能舍一切我见执着。 (if thou) would abandon all self attachment. 若能如是。 If (thou) would thus. 即是如实修行者行。 (This) namely is the true devotee path. 能摧他论能破恶见。 (if thou) would break free from other opinions, (if thou) would break free from wrong views. 能舍一切我见执着。 (...


1

several free resources, depend on where you’re: the internet archive has a cadal (china-us million book digital library project) collection, which contains 89000+ books. most books of imperial collection of four (四庫全書) are included, plus many literatures of yore. this collection alone should suit your need, unfortunately, it’s blocked in “that area” now. ...


1

"以何" was used in classical chinese roughly as "by (以) which / what (何)". eg 禮記﹒問喪 或問曰﹒杖者﹒以何為也 三國志﹒董昭傳 問﹒禦以何術 though, it's not 100%, most of this usages were questions. the verses "以何方便 而受道法 何因令獲 從佛經教" is from 正法華經 卷第七 http://tripitaka.cbeta.org/mobile/index.php?index=T09n0263_007 in which 方便 is upāya-mukha (方便門), since there're many ways to learn ...


1

Firstly, there's no "佛行塔". And it's obvious for native Chinese. 行 has lots of meanings, it could mean "walk", but it could also "store"(so "佛行" mean "a store sell Buddha things, like sculpture etc...) Correct/Native saying: The Buddha walks to the pagoda. 佛走向那座塔。 The Buddha acts as a pagoda. 佛立如塔。 (or a more native way, 站如钟) The Buddha's ...


1

行 cannot be used to mean walk to unless it is paired with 走 or 步. For example: The Buddha walks to the pagoda. 菩萨行走到佛塔旁。 or 菩萨步行到佛塔旁。 The first translation does not read well although the second also reads a bit awkward. Normally people would just write 菩萨走到佛塔旁。 Normally, 行 is not used alone to mean walk either. Translating he walks into 他行 will ...


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