《淨土三經往生文類》,親鸞聖人之日文著述,83歲時(1255)作略本,85歲時增補成廣本。


12】「彌陀經往生」,依「植諸德本」之誓願(第20願),入「不果遂者」之真門,選善本德本之名號,擱置萬善諸行之少善。定散自力之行人,疑惑不可思議佛智,未能信受,然以如來尊號為自己的善根,自己回向淨土,仗果遂之誓。雖稱念不可思議名號,仍疑不可稱、不可說、不可思議之大悲誓願。

如來言︰「其罪深重,繫七寶牢獄,命五百歲間,不能自在,不見三寶,不得供養。」然而,因稱念如來尊號,仍生於胎宮,這是依德號而生,所以稱之為「難思往生」。應知,因有疑惑不可思議誓願之罪,所以不稱之為「難思議往生」。


 

12】 弥陀経往生といふは、植諸徳本の誓願(第二十願)によりて不果遂者の真門にいり、善本徳本の名号を選びて万善諸行の少善をさしおく。しかりといへども定散自力の行人は、不可思議の仏智を疑惑して信受せず。如来の尊号をおのれが善根として、みづから浄土に回向して果遂のちかひをたのむ。不可思議の名号を称念しながら、不可称不可説不可思議の大悲の誓願を疑ふ。その罪ふかくおもくして、七宝の牢獄にいましめられて、いのち五百歳のあひだ自在なることあたはず、三宝をみたてまつらず、つかへたてまつることなしと、如来は説きたまへり。しかれども如来の尊号を称念するゆゑに、胎宮にとどまる。徳号によるがゆゑに難思往生と申すなり。不可思議の誓願、疑惑する罪によりて難思議往生とは申さずと知るべきなり。


 

 

(12) Concerning birth in accord with the Amida Sutra, through the Vow of cultivating the root of virtue, one enters the “true” gate of ultimate attainment of birth in the Pure Land; choosing the Name that is the root of good or of virtue, one leaves aside the small good of the myriad good acts and practices. Nevertheless, the practicers of meditative and nonmeditative good by self-power doubt the inconceivable wisdom of the Buddha and do not accept it. Taking the Name of the Tathagata as their own root of good, they direct their own merit toward birth in the Pure Land and rely on the Vow that beings ultimately attain birth. While saying the inconceivable Name, they doubt the Vow of great compassion, which is indescribable, inexplicable, and inconceivable. Their offense being grave and heavy, they are chained in a prison made of the seven precious materials, where they pass five hundred years. During that time, they are unable to act freely and do not see or devote themselves to the three treasures; this Śākyamuni has taught. But because they say the Tathagata’s Name, they are still able to remain in the womb-palace. Because it comes about through the virtuous Name, it is called “birth that is noncomprehensible.” Know that, because of the offense of doubting the inconceivable Vow, it is not called “birth that is inconceivable.”

 

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