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。

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