大他者存在与否

大他者存在与否
2012-02-06 17:58:31 来自: doublehelix(远离颠倒梦想)
为什么不存在大他者的他者？
• 2012-02-07 05:04:05 pollus (拉康事业)
因为……

大他者并不存在！
• 2012-02-07 05:48:57 springhero
请教Pollus，你何以知道大他者并不存在，假如大他者的定义，指的是你自己的无意识the unconscious？
•
2012-02-07 20:05:31 pollus (拉康事业)
不是你询问我的时候证明了的么?
不是你每天以翻译试炼，以身验证的么?

•
•
2012-02-07 21:44:46 springhero
Pollus 若是指符号界the symbolic 的大他者，当然不存在。
若是指实在界the Real，那就看每个人的生命体验。拉康晚年也在怀疑，甚至将无意识从实在界拉出来，放在三界的交会地带。甚至怀疑实在界与符号界一样，其实都是想像界的产物。我们若没有想象力，会是什么都没了。
•
2012-02-08 09:12:12 springhero
The subject’s relationship to the world is a mirror relation. The subject’s world will essentially consist of the relationship with that being who is the other for him, namely God himself. Something of man’s relation to woman is allegedly realized here.

主体跟世界的关系是一个镜像关系。主体的世界基本上由跟那个生命实存的关系组成。对于主体而言，那个生命实存是大他者，也就是上帝本身。男人跟女人的关系的某件东西，被宣称是在这里被实现。

(Lacan:The Psychoses)

雄伯说
大他者存在与否，确实是一个转折而棘手的问题。拉康晚期的研讨班确实也一直在探讨。问题是要用通俗的话来诠释确实还不是那么容易。今天阅读亲鸾的教行信证，倒是让我略有所悟。仅抄录于此，供大家参考。

问曰： 既言报者，报身常住永无生灭，何故观音授记经说：阿弥陀佛亦有入涅槃时，此之一义，若为同释？

答曰： 入不入义时，唯是诸佛境界，尚非三乘浅智所窥，岂况小凡辄能知也。虽然必欲知者，敢引佛经以为明证。何者？如大品经涅槃非化品说云：

佛告须菩提，於汝意云何？若有化人作化人，是化颇有实事不？空者不？

须菩提言：不也！ 世尊！

佛告须菩提： 色即是化，受想行识即是化，乃至一切种智即是化。

须菩提白佛言：世尊！若世间法是化，出世间法亦是化，所谓四念处，四正勤，四如意足，五根、五力、七觉分、八圣道分、三解脱门、佛十力、四无所畏、四无碍智、十八不共法、并诸法果、及圣贤人。是法亦是化不？

佛告须菩提：一切法皆是化，於是法中，有声闻法变化，有辟支佛法变化，有菩萨法变化，有诸佛法变化，有烦恼法变化，有业因缘法变化。以是因缘故，须菩提，一切法皆是化。

须菩提白佛言：世尊！是诸烦恼断，皆是变化不！

佛告须菩提： 若有法生灭相者，皆是变化。

须菩提言：何者是不生不灭非变化？

佛言：若法无生无灭，是非变化。

须菩提言： 何等是不生不灭非变化？

佛言： 无诳相涅槃，是法非变化。

须菩提言： 如佛自说，诸法平等，非声闻作，非辟支佛作，非诸菩萨摩诃萨作，非诸佛作，有佛无佛诸法性常空，性空即是涅槃，云何涅槃一法非如化？

佛告须菩提：如是！如是！诸法平等，非声闻作作，乃至性空即是涅槃。若新发意菩萨，闻声一切法皆毕竟性空，乃至涅槃亦皆如化者，心则惊怖。为是新发意菩萨，故分别生灭者如化，不生不灭者不如化邪！

今既以斯圣教验知，弥陀定是报也。纵使后人涅槃，其义无妨，诸有智者，应知。

歎異抄 07

THE TANNISHO:
歎異抄 07

Kentetsu Takamori
高森顯徹英譯

IV

“ Although I say the nembutsu, I feel no leaping, dancing joy. Also, I have no wish to hurry to the Pure Land. Why is this?”

「雖然我念阿彌陀佛，我並沒有感受到歡欣鼓舞的喜悅。而且，我沒有願望趕快到淨土。為什麼會這樣？」

I ask the master these things frankly, and he replied, “ The very same thought has struck me. Yuien, you feel the same say?’

我坦率地問親鸞聖人這些事情，他回答說：「我自己也曾想過同樣的問題。玉琳，你的感覺也是一樣嗎？」

The master continued, “ When I think carefully about it, the wonder that I—someone without a hope of salvation—am saved ought to fill me with such boundless joy that I could dance forever, but my very lack of joy shows plainly that my birth in the Pure Land is assured.

親鸞聖人繼續說，「當我仔細思維這個問題，我，作為一位沒有受到拯救希望的人，事實上受到拯救。這個奇跡使我充滿了無窮的喜悅，以致我要永久地歡欣鼓舞。但是我的欠缺喜悅明白地顯示：我誕生在淨土是千真萬確。」

“It is blind passions that keep us from rejoicing when we naturally should. Amida perceived long ago that human beings are nothing but blind passions. When we are made to realize that the Primal Vow is for us, whose hearts are numb, we see all the more how precious it is.

「當我們自然應該歡欣鼓舞時，抑制我們的是盲目的激情。阿彌陀佛很久以前就感覺到，人類僅是盲目的激情。當我們被迫去體會到，本願是為我們心靈麻木的人而發誓，我們更加看出，它是多麼的珍貴！」

“ Further, having no thought of hurrying to the Pure Land, when we become even slightly ill we wonder forlornly if we will die. This is also the doing of blind passions. These words where since time without beginning, we have died and been born, again and again, are places of suffering and pain; and yet we think of this as our old home and find it hard to leave. That we have no longing whatever for the Pure Land of Amida, where we are sure to be born, shows the power and intensity of our blind passions.

「而且，因為我們沒有想到要趕緊到淨土，當我們甚至已經稍有病徵，我們無望地想要知道，是否我們將會死亡。這也是盲目激情的行為。從無始劫以來，我們曾經死亡並且出生地流轉，這些話語就是煩惱與痛苦。我們對於阿彌陀佛的淨土根本就沒有渴望，那是我們必然要往生地方。這顯示，我們盲目激情的強大及強烈。」

“And yet, however reluctant we may be to leave, when our bonds to this world end and our strength to live fails, we will go to Amida’s Pure Land. Amida takes special pity on those who have no thought of hurrying there. The more we are made to see our wretched state, the more reassuring Amida’s great Vow becomes, and we realize that our birth in the Pure Land is assured. If I were filled with bubbling joy and wished to hurry off the Pure Land, I might worry that as I had no blind passions, the vow did not apply to me.”

This is what the master said.

「可是，我們無論如何不願意離開，當我們跟這個世界的聯繫結束，我們繼續生活下去的力量失敗，我們將會到阿彌陀佛的淨土。阿彌陀佛特別的憐憫那些沒有趕緊要去的人。我們越是被迫要看穿我們悲慘的狀態，阿彌陀佛的偉大誓願越是令人安心。我們體會到，我們誕生在淨土是千真萬確。假如我充滿了沸騰的喜悅，想要趕緊到淨土，我可能會憂慮，因為我沒有盲目的激情，誓願沒有應用到我身上。」

親鸞聖人如實說。

X
The true meaning of the nembutsu lies in the absence of human deliberation, for the wondrous nembutsu of other-power, where the deliberations of self-power have been annihilated, is beyond speech, beyond explanation, beyond imagination. It beggars human understanding.

This is what the master said.

念阿彌陀佛的真實意義在於欠缺人類的意圖用心，因為他力度奇妙的念阿彌陀佛。在那裏，自力的意圖用心被消滅，是無以言喻，是無法解釋，無法想像。它使人類的理解力蕩然無存。

親鸞聖人如是說。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

歎異抄 06

THE TANNISHO:
歎異抄 06

Kentetsu Takamori
高森顯徹英譯
VII
Anyone who is saved by Amida and says the nembutsu is blessedly free from all hindrances. Why? Because before one who has been saved by Amida, the gods of heaven and earth bow their heads in reverence, and demons and heretics can no longer offer any obstruction. No sin such a person may commit, however great, will cause him or her to suffer , nor can the results of the greatest good such a person may do possibly equal the joy of salvation; thus any such person enjoys absolute freedom and happiness.

This is what the master said.

任何被阿彌陀佛拯救的人，會說念阿彌陀佛可以幸福地免除各種阻礙。為什麼？因為在被阿彌陀佛救渡的人面前，天神地神都尊敬地鞠躬，惡魔及外道不再能形成障礙。這樣的人犯任何的罪，無論是多麼重大，都不會引起他或她痛苦，這樣的人所做的諸善的結果可能跟受到救贖的喜悅相等。因此這樣的人享受到自由與快樂。

親鸞聖人如是說。

VIII

The nembutsu is, for those saved by Amida, not a practice or a good deed. Since it is not uttered at one’s own discretion, it cannot be called a practice. Since it is not uttered according to one’s own judgment, it cannot be called an act of goodness. Since the nembutsu derives completely from the power of Amida and has nothing to do with the designs of the self, for those saying it who are already saved by Amida, it is not a practice or a good deed.

This is what the master said.

對於被阿彌陀佛救渡的人，念阿彌陀佛並不是一種善行的練習。因為它並不是經過斟酌才表達，它無法被稱為是練習。因為它並不是依照自己的判斷來表達，它無法被稱為是善行。因為念阿彌陀佛完全是來自阿彌陀佛的力量，跟自我的設計沒有絲毫關係，對於被阿彌陀佛救渡而念阿彌陀佛的人，它並不是練習，也非善行。

親鸞聖人如是說。

歎異抄 05

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.

親鸞，我，從來沒有說，只要念阿彌陀佛一次，就可保佑我過世的父母的平安。因為當我回想到我的父母時，我深刻地想到，所有的人類，在生死的無盡迴圈過程，在某個時刻，都曾經是我的父親，母親，兄弟，或姐妹。所以，在來生，我必須成為佛，幫助大家，一視同仁。

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.

假如念阿彌陀佛是我們自己實踐的一個好的行為，我們可能引導結果的優點，迴向給予我們的父母，因此而拯救他們。但是，事實上不是，我們就無法。可是，假如我們很快地放棄設法要探測本願的自力，然後獲得淨土佛的啟明，我們能夠使用佛的力量來幫助別人，先從跟我們關係密切的人開始，無論他們是誰，無論他們處在怎樣的痛苦的世界。

This is what the master said.

親鸞聖人如是說。

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.

那些只信仰阿彌陀佛，並念阿彌陀佛的人當中，似乎有些爭議，關於「我的門徒」與「別人的門徒」。這真令人惱怒。

I, Shinran, do not have even one disciple.

親鸞，我，甚至連個門徒也沒有。

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.

理由很簡單：假如我能夠使用我的技巧，讓人們前來傾聽阿彌陀佛，並念阿彌陀佛，我很有理由稱他們為我的門徒。但是專注佛教及念阿彌陀佛，只有憑藉阿彌陀佛的力量，才能發生。我若宣稱有任何的門徒，那將是傲慢至極。

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.

當因緣讓我們相聚，我們就相聚，當因緣引導我們分開，我們就分離。相會與分離發生都是依照因緣狀況的複雜網路。沒有人應該說，假如你拒絕你的老師，然後在別的人引導之下念阿彌陀佛，你就不能到達淨土。說這種話的人，受到欺騙去認為：由阿彌陀佛賜予的信心是來自他們，假如他們想要，他們還可以撤回。這是令人悲歎的錯誤。如此荒謬的宣稱，我們一定不要說。

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.

當我們遭遇阿彌陀佛的真實拯救，我們對於他的感激之深是自明的，如同我們對於我們老師的感激之情。

This is what the master said.

親鸞聖人如是說。

雄伯譯
32hsiung@pchome.com.tw
http：//springhero.wordpress.com

歎異抄 04

THE TANNISHO:
歎異抄 04
Kentetsu Takamori
高森顯徹英譯

IV
Concerning compassion, there is a difference between the Buddhism of sages and Pure Land Buddhism.

關於同情，禪修佛教與淨土佛教有些不同。

Compassion in the Buddhism of sages means to take pity on other people and on all beings, cherish them, and nurture them.

禪修佛教的悲憫意思是同情別人及同情萬物，珍惜他們及滋養它們。

Yet however hard we may try, it is all but impossible to benefit others as we would like to do.

可是，無論我們多麽努力，要如我們所願地利益別人，幾乎是不可能的。

Compassion as taught in Pure Land Buddhism means quickly being saved through Amida’s Primal Vow and becoming a person of the numbutsu, attaining the enlightenment of a Buddha in the Pure Land, with a mind of great compassion, freely benefiting others as one wishes.

淨土佛教教導的悲憫，意味著：透過阿彌陀佛的本願，很快地獲得拯救，然後成為念阿彌陀佛的人，在淨土獲得佛陀的啟明，擁有一顆慈悲的人，隨心所欲利益眾生。

In this life, however much we may feel sorry for others and want to do something for them in pity, ultimately we cannot save them. The compassion of the Buddhism of sages is inevitably limited. Therefore, the only way to attain the thoroughgoing mind of great compassion is to be saved through Amida’s Primal vow and become a person of the nembutsu.

在這一生，無論我們對於別人多麼感到遺憾，我們想要同情地為他們做某件事情，最後我們無法拯救他們。禪修佛教的悲憫無可避免的有限制的。因此，唯一獲得的徹底的慈悲心靈，就是透過阿彌陀佛本願，獲得拯救，並且成為念阿彌陀佛之人。

This what the master said.
親鸞聖人如是說。

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

歎異抄 03

THE TANNISHO:
歎異抄 03

Prologue
序言

Kentetsu Takamori
高森顯徹英譯

Even a good person can be born in the Pure Land: how much more so an evil persona!

甚至好人都能夠往生淨土：何況是惡人呢？

Although this is the truth, people commonly say, “ Even an evil person can be born in the Pure Land, so naturally a good person can.” This way of thinking seems reasonable at first, but it goes against Amida’s intention in making the Vow. Amida Buddha saw that human beings are each a mass of blind passions, desperately evil without a hope of salvation, and so he promised, “ Entrust yourselves to me; I will save you without fail. Yet “ good people ” think in their vanity that they can resolve the question of their eternal fate through the good that they do, doubting the Primal Vow that Amida made after he discerned how completely evil humans are. Such people have no intention of thrusting themselves entirely to Amida. Therefore they are not in accord with Amida’s Vow; they are not objects of the Vow.

雖然這是真實，人們普通會說：「甚至惡人能夠往生淨土，好人當然能夠。」這種思維方式乍然聽起來有道理，但是這並不是阿彌陀佛發這個誓願的本意。阿彌陀佛看到，人類個個都是冒目激情的實體，邪惡重大到沒有救贖的希望。所以他承諾：「將你們的信任放在我身上。我一定會拯救你們。」可是好人虛驕地認為透過他們所做的善行，他們能夠解決他們永生的問題，懷疑阿彌陀佛的發誓的本願，在他覺察出人類是徹地的邪惡。這樣的人是沒有意圖將他們自己完全信任給阿彌陀佛。因此，他們跟阿彌陀佛的誓願，並不相一致。他們並不是誓願的對象。

But even such people, once they have become astonished at their true nature as perceived by Amida Buddha and left the question of their eternal fate in his hands, are assured of birth in the Pure Land after death.

但是甚至這樣的人，一旦他們對於阿彌陀佛所覺察他們自己真實的本性，大吃一驚，然後將他們永生的問題信託給阿彌陀佛的手中。他們確定會在死亡之後，在淨土往生。

It is impossible for us, filled with blind passions as we are, to free ourselves from the suffering of birth and death through any practice whatever. Amida took pity on our condition and made his Primal Vow with the purpose of ensuring that evil people will attain buddhahood. Therefore it is precisely evil people, those who recognize that they have no hope of salvation and so entrust themselves to other-power., who are the real focus of Amida’s Vow.

由於我們人類煩惱具足，我們不可能僅是憑藉任何修行，解脫我們自己，免於生死的痛苦。阿彌陀佛憐憫我們的情況，發出他的本願，為了要保證惡人將會成佛。因此，確實是惡人，那些體認出他們沒有希望獲得拯救，然後將他們信託給他力。他力是阿彌陀佛誓願的焦點。

This is why the master said that since even a virtuous person can be born in the Pure Land, so without question can one who is evil.

這就是為什麼親鸞聖人說，甚至善人都能往生淨土，無可置疑的，惡人也能夠。

This is what the master said.

這就是親鸞聖人說。

雄伯曰：「甚至善人都能往生淨土，無可置疑的，惡人也能夠。」這句話從一般邏輯觀念來說，真是讓人費解。經過這一番解說，才讓人恍然大悟：這是親鸞的他力觀念，跟一般自力修行或行善以得救的佛教，迴然不同的地方。瞭解經文，真是不能斷章取義！

歎異抄 02

THE TANNISHO:
歎異抄 02

Prologue
序言

Kentetsu Takamori
高森顯徹英譯

You have come to see me all the way from kanto, crossing over mountains and rivers of more than ten provinces without regard for your lives, intending solely to verify the path to birth in the land of utmost bliss. But if you suspect of withholding knowledge of some path to birth other than the numbutsu of Amida’s Vow, or knowledge of some secret text, you are greatly mistaken.

你們從關東一路過來看我，爬山涉水，跨越十幾省，不顧身家性命，僅是打算證實高度幸福的淨土的往生之途。但是假如你們懷疑，除了念「阿彌陀佛誓願」之外，我保留某些其他的往生之途，某些秘密的文本，你們就大錯特錯。

If you have so little faith in me, then go to Nara or Mount Hiel. There are many fine scholars there, so go ask them all about the essence of birth in the Pure Land.

假如你對於我，那麼沒有信心，那請去納拿或比叡山。那裏有許多好的學者。去請教他們關於往生淨土的本質。

As for me, I simply trust in the teaching of Honen: Believe in the Vow, say the nembutsue, and be saved by Amida Buddha.” There is nothing else.

至於我，我僅是信任法然聖人的教導：「相信本願，就是念阿彌陀佛，然後就會受到阿彌陀佛的拯救。」沒有別的途徑。

Some people claim that saying the nembutsu is an act that causes people to fall into hell; but whether the nembutsu is in fact the seed that will cause me to be born in the Pure Land or an act for which I will fall into hell, I have no idea. Even if I find I have been deceived by Master Honen and end up falling into hell because of the nembutsu, I will have no regrets.

有些人宣稱，念佛的舉動會引導人們掉入地獄。但是念阿彌陀佛，事實上是否會引導我往生淨土，或是讓我掉入地獄的種子，我不知道。即使我發現我被法然聖人所欺騙，因為念阿彌陀佛，結果掉入地獄，我也沒有遺憾。

For if I could attain buddhahood by carrying out any other practice besides the nembutsem, and then fell into hell for saying it, I would feel regret. But as I am incapable of doing any good at all, I have no other possible destination but hell.

因為假如除了念阿彌陀佛之外，我還可以實踐任何其他方法，以成就佛道，然後因為我念阿彌陀佛而掉入地獄，我將會感到遺憾。但是既然我別無其他善法可行，我，我沒有其他的可能的結果，除了就是地獄。

Given that Amida’s Primal vow is true, then the teachyings of Sakyamuni, which convern only the Vow, cannot be false. If the sermons of Sakyamuni are true, then the commentaries of Shan-tao, who explained them faithfully, cannot not contain lies. If the commentaries of Shan-tao are true, then how can there be any falsehood in the sayings of Master Honen, who conveyed them faithfully? If the sayings of Honen are true, then how can what I say be empty, since I have faithfully conveyed what he said?

假如考慮到阿彌陀佛本願是真實的，那麼無量壽佛的教導就不可能是虛假，因為它只關心誓願。假如無量壽佛的教導是真實的，那麼善導的注釋也是真實。那麼法然聖人的說法如何可能會是虛假，當他如此忠實地傳達它們？假如法然聖人的說法是真實，我的說法如何可能是空虛？因為我是如此忠實地傳達他所說的話。

This, in short, is my faith. Beyond this, whether to believe in the numbutsu or discard it is entirely up to each of you to decide.

總之，這是我的信仰。除此之外，是否相信念阿彌陀佛，或是拋棄，完全由你們每一個人來決定。

This is what the master said.

這就是親鸞聖人所說的話。

 

雄伯曰：

 

親鸞聖人這段話，真有點像是邏輯的循環論證circular reasoning。他以「法然」，「善導」，「無量壽佛」，以及他自己的層層信仰，作為論證：得救之道在於信仰本願的他力，而不在於自我修行或善行的自力。總歸一句，信仰念佛，別無他法！

雄伯譯
32hsiung@pchome.com.tw
https://springhero.wordpress.com

歎異抄

THE TANNISHO:
歎異抄

Prologue
序言

Kentetsu Takamori
高森顯徹英譯

As I privately cast my foolish mind over the time when Master Shinran was alive and compare it with the present day, I cannot help lamenting that there are deviations from what the master taught us directly about true faith.

當我私底下沉思我愚蠢的思想，想到親鸞聖人在世的時候，然後將它跟現在相比較。我禁不住地哀歎，我們有些偏離大師直接教導我們的關於真實信心。

I am concerned that doubts and confusion will arise in the study and transmission of his teaching. How is it possible, without being fortunate enough to encounter a good teacher, to obtain salvation through other-power faith. Private opinion must not be allowed to distort the true meaning of other-power.

我關心的是，在研習及傳授他的教導時，會產生懷疑及混淆。假如沒有足夠幸運遇見一位好的老師，我們如何經由他力信仰而獲得拯救？我們一定不要容許私人的意見扭曲他力的真實意義。

With this in mind I have noted down a few of Master Shinran’s unforgettable sayings, which still echo in my ears. My sole wish is to dispel the doubts of fellow Shinran followers.

對此念茲在茲，我曾記載一些親鸞聖人令人難忘的教誨。它們依舊縈繞我的耳際。我唯一的願望是要驅除親鸞門徒的懷疑。
I
When, being saved by the inconceivable power of Amida Buddha’s vow, your birth in Amida’s Pure Land is assured beyond any doubt and the desire to say the numbutsu erupts within you, in that instant you are clasped fast by Amida, never to be abandoned, thus entering into absolute happiness. Amida’s salvation makes no distinction whatever between young and old or good and evil. Know that faith alone is essential—faith in the truth of the Vow with no possibility of doubt.

當我們被阿彌陀佛的誓願不可思議的力量拯救，你往生阿彌陀佛淨土，無可置疑地受到保證。想要說出「阿彌陀佛」的欲望，從你內心發出。在那個瞬間，你被阿彌陀佛快速攫取，永遠不會被放棄，因此進入絕對的快樂。阿彌陀佛的拯救，沒有區別老幼善惡。要瞭解，光是信心的本身就很重要—對於彌陀誓願的真理的信心，是不可能受到懷疑。

How is it possible that even an evil person can be saved merely through faith in the Vow? This is the true value of Amida’s Primal Vow: it was established precisely to save the monstrous sinner whose blind passions rage and whose sins weigh heavy. It follows that anyone saved by Amida’s Vow has no need to do good deeds for the sake of their salvation, because no greater good exists than the numbutsu bestowed on us by Amida. Also, whatever evil such a person may commit, he is free from concern or fear, because no evil can hinder salvation by Amida’s Vow.

This is what the master said.

即使是邪惡的人，僅是由於對於誓願的信心，也能獲得解救。這如何可能？這就是阿彌陀佛本願的真正價值。它確實被證實，要拯救被盲目的激情肆虐的可惡的罪人，他們的罪是如此沉重。因此我推論，任何被彌陀誓願救助的人，並不需要為了他們被拯救而去做善事。因為沒有比阿彌陀佛賜予我們的念佛更大的善行存在。而且，無論這樣一個人犯了怎樣的惡行，他可以免除焦慮或恐懼，因為阿彌陀佛誓願的拯救，並不受惡行阻礙。

這就是親鸞聖人所說。

雄伯曰：這是相當令人迷惑的「惡人正機」理論依據。所謂的罪人sinner，類似基督教的原罪sin 觀念，我們芸芸眾生，哪一個不是罪孽深重的罪人？就連親鸞自己，不也時常在自我懺悔之中？

雄伯譯
32hsiung@pchome.com.tw
http://springero.wordpress.com

親鸞 12 教行信證

親鸞 12
略說八句，示現如來自利利他功德莊嚴次第成就，應知。
（我簡短地說明第八句，如來自利利他的功德莊嚴的適當順序成就是什麼意思？這是大家應該知道的。）
I have briefly explained eight passages, showing that the Tathagata’s virtues and adornments for self-benefit and benefiting others have been fulfilled in due order. Reflect on this.
此云何次第？前十七句是莊嚴國土功德成就：既知國土相，應知國土之主，是故次觀佛莊嚴功德。
（什麼叫適當的順序？前面的十七句是莊嚴國土的功德成就：既然知道淨土佛國的現象，就應該知道佛國的國主是誰？然後再觀察佛陀的莊嚴功德是什麼？）
What is the due order? The preceding seventeen passages treat the fulfillment of the adornments of the virtues of the land. We know already the features of the land; hence, we must know the master of the land. For this reason, next we contemplate the virtues of the Buddha’s adornments.
彼佛若為莊嚴，於何處座？是故先觀座；既知座已，宜知座主。
（假如佛陀已成就莊嚴的佛殿，那他坐在那裡？所以只要先觀察他的座位，知道他的座位，就自然知道誰是淨土佛國的國主。）
If the Buddha has completed his adornments, where does he sit? Thus, first we contemplate his seat. When we have come to know the seat, then we must know the seated master.
是故次觀佛莊嚴身業；既知身業，應知有何聲名？是故次觀佛莊嚴口業；既知名聞，宜知得名所以。
（因此，再來觀察佛陀的莊嚴的身體立行的志業。既然知道[身體立行的志業，就應該知道佛陀享有怎樣的名聲？因此，再來觀察佛陀的莊嚴的言說的志業。既然知道佛陀聲名遠播，就應該知道佛陀為什麼獲得名聲。]
Thus, next we contemplate the Buddha’s adornment of bodily activity. Having come to know the bodily activity, we must know what name the Buddha has. Thus, next we contemplate the Buddha’s adornment of verbal activity. Having come to know how the Name is heard, we must know the origins of the Name’s acquisition.
是故次觀佛莊嚴心業；既知三業具足，應知為人天大師，堪受化者是誰？
（因此，我們再觀察佛陀的莊嚴的精神上的志業。當我們對於身業、口業、及心業都明白之後，我們還應該觀察，作為諸眾及天神的大師，誰是能夠讓我們能夠接受教化的佛？）
Thus, next we contemplate the Buddha’s adornment of mental activity. Having come to know that the Buddha possesses these three modes of activity, we must know which people are able to receive the guidance of the great teacher of human beings and devas.
是故次觀大眾功德，既知大眾有無量功德，宜知上首者。是故次觀上首，上首是佛。既知上首恐同長劫。
（因此，我們再觀察大眾的功德，既然知道大眾有無量的功德，我們就應該知道諸眾的領導者是誰，領導者是佛陀，既然知道領導者是佛陀，那等於是永恆的領導者。）
Thus, next we contemplate the virtue of the great assembly. Having come to know the countless virtues possessed by the great assembly, we must know who the leader is. Thus, next we contemplate the leader. The leader is the Buddha. We come to know that the leader is surely the same for long kalpas;
是故次觀主，既知是主，主有何增上？是故次觀莊嚴不虛作主持，八句次第成也。
（因此再下去是觀察主人，既然知道誰是主人，我們就必須知道主人有如此崇高的功德？因此再來就是觀察主人有無實在地盡他的職責。這八句是有先後順序的。）
Thus, next we contemplate the master. Having come to know the master, we must know what supreme virtue the master possesses. Thus, we next contemplate his adornment of sustaining without any futility. Thus, the due order of the eight passages is established.
32hsiung@pchome.com.tw
雄伯曰：
佛法是不可思議法，理解需要想像力、同理心、及無意識對於永恆生命的渴望。一般凡夫若是執著於理性的邏輯思維，要從一地到一地按部就班說明白，親鸞也只好煞有其事地奉陪。

親鸞

親鸞11
五種不可思議中，佛法最不可思議。若言，菩薩必從一地至一地，無超越之理，未敢詳也。
（五種不可思議中，佛法最不可思議。假如說，成就菩薩一定要按部就班，一級一級地修行，不能夠跳躍前進，那是不明白佛法詳細的道理。）
Among the five inconceivabilities, the Buddha-dharma is the most inconceivable. If one says that bodhisattvas must necessarily advance from stage to stage, and that there is no principle of leaping, then one still lacks understanding.
譬如有樹名曰好堅，是樹從地生百歲，乃具一日長高百丈，日日如此，計百歲之長，豈類修松邪？見松生長日不過寸。聞彼好堅，何能不疑即日？

（例如，有棵名叫非常堅實的樹，花了一百年才從地上萌長，但是它是每天長高一百丈，每天都這樣長，一百年之後的高度，豈是一般的高大松樹所能相比？因為大家看到松樹，每天長高不過是一寸而已，聽到那非常堅實的，怎麼能夠不懷疑它是一天之內長出來？）
There is a tree called “great firmness.” It takes one hundred years for this tree to send forth a shoot from the ground, but when it does it grows one hundred yards a day. It grows thus day by day. How can its measure after a hundred years be compared even to tall pines? Since pine trees grow no more than an inch a day, people hearing of this “great firmness” tree surely doubt it can grow thus in a single day.
有人聞釋迦如來，證羅漢於一聽，制無生於終朝，謂是接誘之言，非稱實之說，聞此論事，亦當不信。夫非常之言不入常人之耳，謂之不然，亦其宜也。
（有人聽說當年釋迦如來，聽到一次佛法，就馬上驗證到羅漢果的境界，早餐才吃完，就讓他就體悟到，生命的虛幻不實，認為是拐誘騙人的說法，而不是真實的事情。聽到這樣事，也都不肯相信。因為超越常情的話語，聽到一般凡夫的耳朵裡，會大不以為然，這也是沒辦法的事。）
A person hearing that Sakyamuni Tathagata brought a man to realization of arhatship with but one sermon, or brought another to insight into the nonorigination of all existence in but the time before breakfast, will take this as words of inducement and not a presentation of fact. Hearing the above exposition [of the Treatise], one will surely not believe it. Extraordinary words do not find entrance into the ears of the ordinary; they think it cannot be so. That cannot be helped.
雄伯曰：
明知非常之言不入於常人之耳，卻還是要說，而且還要說到你相信。