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

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