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。

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