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THE TANNISHO:

歎異抄 05

 

Kentetsu Takamori

高森顯徹英譯

 

 

I, Shinran, have never said the nembutsu even once for the repose of my departed mother and father. For when I remember my parents, it comes homes to me that all living beings have, over the course of endless cycles of birth and death, at some point been father, or mother, brother or sister to me. So in the next life I must become a Buddha and help one and all, without discriminating.

 

亲鸾,我,从来没有说,只要念阿弥陀佛一次,就可保佑我过世的父母的平安。因为当我回想到我的父母时,我深刻地想到,所有的人类,在生死的无尽循环过程,在某个时刻,都曾经是我的父亲,母亲,兄弟,或姐妹。所以,在来生,我必须成为佛,帮助大家,一视同仁。

 

Were the nembutsu a good act that we carried out on our own, we might direct the resulting merit toward our parents and so save them, but it is not and we cannot. Yet if  we just quickly abandon self-power, which seeks to fathom the primal Vow, and obtain the enlightenment of a Buddha in the Pure Land, then we can employ the power of a Buddha to help others, beginning with those who share close ties with us, whoever they may be and whatever world of suffering they may be in.

 

假如念阿弥陀佛是我们自己实践的一个好的行为,我们可能引导结果的优点,迴向给予我们的父母,因此而拯救他们。但是,事实上不是,我们就无法。可是,假如我们很快地放弃设法要探测本愿的自力,然后获得净土佛的啟明,我们能够使用佛的力量来帮助别人,先从跟我们关系密切的人开始,无论他们是谁,无论他们处在怎样的痛苦的世界。

 

This is what the master said.

 

亲鸾圣人如是说。

 

                    VI

 

Among those who believe only in Amida and say the nembutsu, there appear to be disputes about “ my disciples” and “ other people’s disciples, “ This is an outrage.

 

那些只信仰阿弥陀佛,并念阿弥陀佛的人当中,似乎有些争议,关于「我的门徒」与「别人的门徒」。这真令人恼怒。

 

I, Shinran, do not have even one disciple.

 

亲鸾,我,甚至连个门徒也没有。

 

The reason is simple: if I could use my own devices to bring people to listen to Buddhism and say the nembutsu, I might well call them my disciples. But as attending to Buddhism and saying the nembutsu occur solely through the power of Amida, for me to claim any personal disciples would be the height of arrogance.

 

理由很简单:假如我能够使用我的技巧,让人们前来倾听阿弥陀佛,并念阿弥陀佛,我很有理由称他们为我的门徒。但是专注佛教及念阿弥陀佛,只有憑藉阿弥陀佛的力量,才能发生。我若宣称有任何的门徒,那将是傲慢至极。

 

When conditions brings us together, we will be together, and when they lead us apart, we must part. Meeting and parting happen according to an intricate web of causes and conditions. No one should ever say that if you turn your back on your teacher and say the nembutsu under someone else, you cannot go to the Pure Land. Are people who say such things deluded into thinking that the faith bestowed by Amida comes from them, and that they can withdraw it if they wish? This is a deplorable error. Such an absurd claim must never be made.

 

当因缘让我们相聚,我们就相聚,当因缘引导我们分开,我们就分离。相会与分离发生都是依照因缘状况的复杂网络。没有人应该说,假如你拒绝你的老师,然后在别的人引导之下念阿弥陀佛,你就不能到达净土。说这种话的人,受到欺骗去认为:由阿弥陀佛赐予的信心是来自他们,假如他们想要,他们还可以撤回。这是令人悲歎的错误。如此荒谬的宣称,我们一定不要说。

 

When we encounter the true salvation of Amida, the depth of our debt to him becomes self-evident, and likewise our debt to our teachers.

 

当我们遭遇阿弥陀佛的真实拯救,我们对于他的感激之深是自明的,如同我们对于我们老师的感激之情。

 

This is what the master said.

 

亲鸾圣人如是说。

 

 

雄伯译

32hsiung@pchome.com.tw

http//springhero.wordpress.com

 

 

 

    

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