叹异抄BDK Tannisho, Chapters 11

Separate Foreword 中序
Now years ago, when the Master was still alive,
盖亲鸾上人在世之昔，
those sharing the one faith and aspiring to the Land of Reward to come, who with a common aim underwent the hardships of travelling to Kyoto the distant capital,
同志励步辽远之洛阳（京都），以同一之信，心悬当来报土之辈，
all had the privilege of hearing the teachings from him at the same time.
虽同时承受师教，
And yet it is rumored of late that among the numberless converts, both young and old, who recite the nenbutsu under the guidance of those direct disciples,
然随众念佛之老幼，不知其数，
there are not a few who expound doctrines contrary to the Master's intention.
其中有非上人言教之异义等，近来传闻，多相谈论。
The following are some of those groundless doctrines.
其无稽之事，一一详列如次∶
Eleven 第十一章
On meeting with illiterate callers of the nenbutsu, such persons dismay them by asking:
向一文不通之辈念佛，诘问而惊之∶
“Do you utter the nenbutsu with faith in the wonder of the Original Vow or with faith in the wonder of the Name?”
「汝信誓愿不思议而念佛耶？或信名号不思议耶 ？」
but without clearly distinguishing between the two.
而於此二不思议之道理，亦不详细说明，惑乱人心。
This distinction should be looked into carefully.
此事者∶务必留心，应当判明。
Since through the wonder of his Original Vow Amida realized the Name, which is easy to hold in mind and to call,
依誓愿之不思议，而选择易持易称之名号，
and promised that he would receive those who did so, we utter the nenbutsu in the faith 故有「称此名号之人，必来迎接」之誓愿。
that through the working of Amida's will we shall be delivered from the cycle of birth and death by the wonder of Amida's great compassionate vow.
故应先信∶「蒙弥陀大悲大愿不思议之救度，必出生死」，
Understanding it in this way, we shall be perfectly in accord with his Original Vow and shall be reborn into the True Land of Reward with no room for self-will at all.
而思「念佛亦是如来之计度」，毫无混杂自力之计度故，与本愿相应，而往生真实报土也。
In this sense, if we have faith in the wonder of the Vow, it embodies the wonder of the Name,
此即以誓愿之不思议为本而信者，亦是具足名号之不思议。
and so the wonder of the Vow and the wonder of the Name are one and not two.
誓愿、名号之不思议，是一而更无有异也。
Again, if some think that good deeds are a help and bad deeds a hindrance to rebirth,
其次夹杂自力之计度，以为善恶二者，於往生有助障。
then by this distinction they are not trusting in the wonder of the Vow,
以为有二者，不信誓愿之不思议，
but are calling the nenbutsu by their own efforts.
而於心中励往生之业，则所作之念佛，亦成自力之行，
Such followers lack real faith in the wonder of the Name.
此人亦不信名号之不思议也；
And yet, even though wanting in faith, they may still be reborn in the borderland of the Western Paradise 虽不信，亦得往生於边地、
(also called the realm of sloth and pride, the castle of doubt, or the matrix palace)
懈慢、疑城、胎宫；
and will at last attain rebirth in the Land of Reward by virtue of the vow of ultimate deliverance.
果遂之愿故，终生报土，
All this is accomplished by the wonder of the Name,
此名号不思议之力也。
which is no different from the wonder of the Vow, for they are one.
亦即誓愿不思议之力故，唯是一也。
Twelve 第十二章
Some hold the view that those who do not read or study the sutras and commentaries will not be assured of attaining rebirth in the Pure Land.
不学读经释之辈，往生不定之说。
This view is not worth taking seriously.
此事者∶可谓颇不足言之义也。
Various scriptures that make clear the truth of the other-power stress that we are certain to attain buddhahood only when we have faith in the Original Vow and recall the Name.
阐明他力真实之旨趣之种种圣教皆言∶ 信本愿、念佛者，成佛也。 So for rebirth in the Pure Land what else do we need to study?
此外，何种之学问是往生之要乎？
To be sure, those who are uncertain of this truth ought to study hard if they wish to grasp the purport of the Original Vow.
诚哉！迷於此理之人，务须从事学问，以知本愿之旨也。
But how pitiful indeed if, after all their reading and study of the sutras and commentaries, they still fail to grasp the real meaning!
虽学经释，而不知圣教之本意者，则甚可怜愍也。
Because the Name can easily be repeated by those who are unlettered and ignorant of what the sutras and commentaries mean, it is called the easy way;
为一文不通、经释之理亦不知之人，其所选择易称之名号故，名为「易行」；
whereas the path of sages, being founded upon learning, is called the difficult way.
以学问为本者，圣道门也，名为「难行」。
There is, moreover, a passage in Shinran Shōnin's letters testifying to this problem:
有证文曰∶
I am doubtful of the immediate rebirth in the Pure Land of anyone who engages in scholarly pursuits while mistakenly attached to thoughts of wealth and fame.
「误以从事学问，终堕名闻、利养之人，其来世之往生，将如之何也已！」
At present, followers of the exclusive practice of the Name and adherents to the path of sages are engaged in disputes about doctrine,
近顷，专修念佛之人与圣道门之人，迭起诤论，
each holding that his own is superior and that of his opponent inferior.
谓∶「我宗胜，他宗劣。」等之言，
Thus adversaries of the teaching arise and calumny against the Dharma is committed.
法敌因之而出，谤法随之而起，
Does not this amount to reviling one's own teaching?
其结果岂非自己破谤我法耶？
Supposing that followers of other schools ridicule us by saying that the Name is meant for those of low intelligence and that this teaching is shallow and inferior,
纵使诸门齐言∶
「念佛乃为下劣愚人，其宗浅、贱」，
we should avoid any dispute and reply:
亦莫诤论，但言∶
“As we are convinced that the ignorant who are poorly gifted and illiterate like ourselves will be delivered by faith,
「如我等，下根之凡夫，一文不通之人，闻信者得救而信之。
for us this is the supreme doctrine, even though it may seem contemptible to those of higher ability.
於上根之人虽贱，於我等者，最上之法也。
Although other teachings may be superior, we cannot practice them because they are beyond our powers.
设虽自馀教法殊胜，若自我器量不及，亦难行持。
Since the original intention of all the buddhas is to free everyone from birth and death,
使我与人皆离生死，方是诸佛本意，
we request those of other views not to interfere with us.”
幸莫妨碍。」
If we treat them without malice, who then will harm us?
不憎而言，则其谁与为仇耶？
Besides, “Where there are disputes, all kinds of evil passions are aroused.”
且诤论之处，起诸烦恼，
The wise person should stay as far away as possible from controversy, as this passage in the Scripture of the Accumulation of Jewels testifies.
智者远离。 此亦有证文。
The late Master said:
亲鸾上人亦云∶
As the Buddha foretold, some would trust in this teaching, while others would revile it.
「佛说∶『或有众生信此法，或有众生谤此法。』
Since I already have faith in it, whereas others find fault with it, I know that what the Buddha said is true.
故我既信之，而人谤之，知佛说真实，
Because of this, we should feel confident that our rebirth is all the more certain.
故应思往生愈益一定也。
If, by chance, no one happened to speak ill of the teaching, we might wonder why,
若无人谤者，则疑
when there are those with faith, there are no fault-finders.
谓 『何以有信之人，而无谤之人哉？』
I do not wish to say that the doctrine must necessarily be reviled,
此说并非定欲人谤，
but simply that the Buddha, foreseeing that there would be scoffers as well as faithful, warned his followers not to harbor doubts.
但欲使人知佛之预示信谤共有之旨，为防因谤而疑也。」
Nowadays some appear to study only in preparation to engage in disputes and controversies and to counter the calumny of others.
今世之人，为学问以止人之谤；然而，岂偏以论议、问答为旨耶？
But the more one studies the more one should realize the true intention of the Buddha and become aware of the infinitude of his compassionate vow as well.
若为学问者，则愈知如来之本意，愈知悲愿广大之旨；
Only he is worthy of the name of scholar who explains to those in doubt that, as poorly gifted people, they can attain rebirth, and that the Original Vow makes no distinction between good and evil, pure and impure.
对自卑身贱，疑惧不得往生之人，教以本愿无善恶、净秽之别，始谓真实学问也。
Anyone who asserts that study is necessary, intimidating even those in whom the Name is called selflessly in accord with the Vow, is a diabolical obstruction to the Dharma and an adversary of the Buddha.
然偶遇淳朴、相应本愿而念佛之人，怖以「必须学问」等之言，此是法之魔障也，佛之怨敌也，
Not only does such a person lack faith in the other-power, but he is also sure to lead others into error.
非唯自身欠缺他力信心，亦迷误他人。
We should be particularly cautious about acting against the intentions of our late Master.
应慎应恐∶违背先师之意趣；
At the same time such opponents are to be pitied for not being in accord with Amida's Original Vow.
兼且哀愍∶非弥陀之本愿也。
Thirteen 第十三章
It is said that those who are unafraid of evil because of Amida's Original Vow presume too much on its miraculous power, and so fail to attain rebirth.
以弥陀本愿之不思议，而不惧恶，谓之「本愿夸」，不得往生之说。
Those who speak thus betray their doubt of the Original Vow and their ignorance of good and evil deeds in past and present lives.
此事者∶既疑本愿，亦不知善恶之宿业也。
The arising of good thoughts is caused by past good, while evil thoughts arise because of the working of past evil.
起善心是宿善所催故，思恶事亦恶业使然也。
The late Master said: Even a defilement as minute as a speck of dust on the tip of one hair of rabbit's fur or sheep's wool could not come about without karmic causes in the past.
亲鸾上人曰∶「应知造恶虽小如兔毛羊毛之尖端微尘，亦无非宿业。」
On another occasion the Master asked me: “Yuienbō, do you have complete trust in whatever I say to you?”
一时师问曰∶「唯圆！汝信我语乎？」
“Yes, I have,” I answered.
答曰∶「然也。」
“If so, will you obey me in whatever I ask you to do?”
师又问∶「若尔者，不违我语乎？
To this I respectfully gave my assent.
因再问故，答以∶ 谨领教言。」
“For example,” the Master continued, “Will you kill one thousand people? If so, you will be assured of rebirth.”
师曰∶「先往杀千人，可否？如此则往生一定。」
“With all due respect to your words,” I replied, “I do not feel capable at present of killing even one person.”
答曰∶「言虽如此，然以此身器量，即虽一人，亦不能杀得。」
“If so,” Shinran asked, “Why did you just now promise that you would not disobey me?”
师诘曰∶「若尔者，何故言不违亲鸾之语乎？」
and then continued: “From this you should learn that, if you could do anything you wished, then should you be told to kill a thousand people so as to attain rebirth, you could commit murder.
「以此可知∶若凡事可以任心者，则所言之为往生故，令杀千人，即能杀之；
But since there is no karmic cause within you to murder even one person, you simply cannot kill;
然而，无杀一人之业缘者，不能杀害也，
it is not because you have good intentions.
非我心之善而不杀；
Even though you had no intention to kill others, it could come about that you might murder a hundred or even a thousand people.
又虽思不害，亦有杀百人、千人之事。」
This teaches us that, because we falsely assume that we gain rebirth when our intentions are good but do not when they are bad,
师作此说者，为诫我等∶不可谓心善是往生之助，心恶是往生之障，
we fail to realize that we are delivered solely by the miraculous power of the Original Vow.”
而不知本愿不思议之救度也。
There was once a man who had become attached to a false idea.
上人在世之昔，传闻有堕於邪见之人
He taught that because of the all-embracing vow to deliver evildoers, one should deliberately commit evil deeds as a means of attaining rebirth.
言∶「为救度造恶者之本愿故，而好故造恶业，以为往生业因，
When news of his various misdemeanors reached the ears of Shinran Shōnin, he admonished his followers in a letter with these words:
致受种种恶评。「上人致书严诫曰∶
“Just because you possess the antidote, do not become addicted to the poison.”
「不可因有药而好毒」。
With this saying he meant to put an end to such perverse attachments;
此为止彼之邪见也，
he did not at all mean that evil deeds could obstruct rebirth.
绝非言恶是往生之障。
“If we could trust in the Original Vow only by observing the moral precepts and by obeying the many rules of the Order,” he said, “how could we ever deliver ourselves from birth and death?
若持戒持律方能信本愿者，我等如何能离生死；
Faithless as we are, it is only when we encounter the Original Vow that we can wholly rely upon it.
虽卑贱之身，得遇本愿者，诚然可夸赞也。
Nonetheless, we can never commit evil unless it is karmically caused.”
虽如此，自身不具之恶业者，亦非随意可造也。
Again the Master said: This holds true for those who gain their livelihood by casting nets in the sea or fishing by the river,
上人又言∶在河海曳网垂钓为渡世者、
those who hunt birds and beasts in the mountains and fields, and those who trade or till the soil.
在山野狩猎捕鸟为生计者、务农者、经商者，皆同因宿业故。
Shinran Shōnin remarked that “When karmic conditions are opportune, we are capable of committing any evil!”
应作之业缘若催时，任何行为亦作之。
and yet at present there are some who assume a pious air of seeking the afterlife, as though only good people were entitled to call the Name;
近顷，有後世者态之人，以为善者方能念佛；
and they post up notices in halls of worship prohibiting admission to those who have transgressed.
或於道场贴文示曰∶ 曾犯某某事者，不准入道场。
Are not such people only pretending outwardly to be wise and zealous, while inwardly remaining false and deceitful?
岂非外示贤善精进之相，内怀虚假者乎！
Even those evil deeds committed because of overconfidence in the Vow are caused by past karma.
夸本愿而造罪，亦是宿业之催故；
That being so, if we leave all deeds, good and bad alike, to karma and place our sole reliance on the Original Vow, we are really in conformity with the other-power.
因此，善事恶事皆任业报，唯专信本愿，方是他力。
Bear in mind that the Tract on Faith Alone warns us:
《唯信钞》亦言∶
“How can we consider ourselves too debased to be reclaimed, when we cannot measure the magnitude of Amida's power?”
「是否知弥陀仅有多少力量，而以为罪业之身难得救度乎？」
Our faith in the other-power is confirmed all the more because our hearts feel overconfident in their reliance on the Original Vow.
亦唯有本愿夸之心，归凭他力之信心，方决定故也。
It might possibly be better for us if we could have faith in the Original Vow after we have rid ourselves of evil karma and defilements, because then we would not need to have any over-reliance on it.
凡断尽恶业之後，始可信本愿者，固可无本愿夸之念；
But if we were able to rid ourselves of all defilements, we would already be buddhas,
然而烦恼若断，即已成佛；
for whom the Vow fulfilled by five kalpas of contemplation would not be needed.
弥陀为佛思惟五劫之愿，则毫无意义矣！
Those who admonish others not to be overreliant on the Original Vow nonetheless themselves appear to be filled with defilements and impurities.
以本愿夸诫人者，其自身亦是烦恼、不净具足之人也，
Are they not also placing too much reliance on the Vow?
既如此，岂非本愿夸乎。
Just what kinds of evil are meant by “having too much reliance on the Vow” and “not having too much reliance on it”?
究竟如何之恶是本愿夸，如何之恶非本愿夸？
After all, is not this a shallow argument?
反而觉其幼稚也。
Fourteen 第十四章
There are some who insist that one should believe that the heavy burden of evil karma accumulated during eight thousand million kalpas is wiped out by a single calling of the Name.
应信一念能灭八十亿劫重罪之事。
This assertion seems to refer to one who has committed the ten evils or the five criminal acts, and has never called the Name during his lifetime but who, when faced with death, for the first time meets with a good teacher of the Way.
此事者∶十恶五逆之罪人，日常不事念佛，命终之时，始遇善知识之教导，
This teacher then instructs him that with one calling of the Name the evils of eight thousand million kalpas will be wiped out,
念一声者，灭八十亿劫之罪；
and that with ten callings of the Name the grave karmic burden of ten times eight thousand million kalpas will be expunged, and so rebirth attained.
念十声者，灭十八十亿劫之重罪，而得往生之谓也。
This passage in the Contemplation Sutra concerning one calling and ten callings was perhaps referred to in order to make us realize the gravity of the ten evils and the five criminal acts.
此乃令人知十恶五逆罪之轻重，而言一念、十念欤！
It points out the benefit of the extinction of evils, but it still falls short of our faith.
此灭罪之利益也，然尚不及我等之所信。
This is because at the instant when the single thought of faith arises in the heart by Amida's light shining on it,
其故者∶弥陀光明所照故，一念发起时，
one is endowed with the diamond[like] faith, and the rightly established state has already been reached.
赐与金刚之信心，既摄入正定聚之位，
When one's lifetime is over, all defilements and hindrances are transformed into the realization that there is no birth and no death.
命终时，转诸烦恼恶障，令悟无生忍。
How can such debased evildoers as we are be delivered from birth and death without his compassionate vow?
若弥陀无此悲愿者，如斯卑贱罪人，云何解脱生死。
Bear this thought in mind and regard all the callings of the nenbutsu throughout your life 作是思惟，一生之间，所作之念佛者，
solely as an expression of your indebtedness to Amida's great compassionate heart and of your gratitude for his favor.
应思皆悉报谢如来大悲之恩德也。
Those who are convinced that each calling of the Name can erase the effects of their evil karma are really trying to wipe them out so as to attain rebirth by their own efforts.
若信每当念佛，皆为灭罪者，则是自力消罪，励行往生。
If this were true, since every thought that we have during our lives binds us to birth and death,
若如此者，一生之间，所思所念，无非皆是生死牵绊，
rebirth would only be possible by calling the Name without cease up to the very moment of death.
须直至命终，念佛不退而求往生。
But meanwhile, because the effects of past karma have their own limit,
然业报有限故，
we might die without right mindfulness through meeting with an unexpected accident or through being afflicted by the agony of disease, and in the event the Name would be difficult to call.
或遭何种不测之事而死者有之；或病恼痛苦所逼，不能住正念而死者有之，此时念佛甚难，
How then could we wipe out the effects of evil committed during that interval?
其间之罪，如何得灭？
Do such people insist that, unless the effects of evil karma be effaced, our rebirth is unattainable?
罪若不消，往生岂可得哉！
Even though, because of unforeseen events, we may do wrong and die without calling the Name,
纵遇何种不思议事而犯罪业，不及念佛而命终，
if we place our trust in the vow that embraces all and forsakes none, we shall immediately gain rebirth.
若信摄取不舍之本愿者，亦速得往生 ；
Moreover, even if we are able to call the Name during our last moments,
又，临终自然而念佛者，
we shall still only be expressing our gratitude to Amida, placing our reliance all the more on him as the moment of our enlightenment draws nearer.
又，临终自然而念佛者，以今现在，随其往生证果临近之期，而愈仰弥陀，报谢佛恩也。
The desire to wipe out the effects of past offenses is still self-power,
思欲灭罪者，是以自力之心，
and this is the intention of one who prays to maintain equanimity during his last moments. This shows that he lacks the faith of the other-power.
祈临终正念之人之本意故，无他力之信心也。
Fifteen 第十五章
There are those who claim that we have already gained enlightenment, even while our bodies are still defiled by the passions.
烦恼具足之身，已经证悟之事。
This view is quite unacceptable to us.
此事者，荒谬之论也。
To attain buddhahood while still in this body is the essence of the secret teachings of Shingon and is the result of the three esoteric practices.
即身成佛者∶真言秘教之本意，三密行业之证果也。
The purification of the six senses is taught by the One Vehicle of the Lotus Sutra, and this is attained by practicing the four peaceful observances.
六根清净者∶法华一乘之所说，四安乐行之威德也。
But these are all stages along the difficult path, which can be followed only by those specially endowed and belong to the enlightenment attainable only by meditational methods.
此皆难行上根之务，观念成就之证悟也。
The basic principle of the other-power teachings of the Pure Land school is to gain enlightenment in the next life, since it follows the path of the assurance of faith.
来生之证果者∶他力净土之宗旨，信心决定之道故。
Besides, it is the easy way that can be followed by those of poor ability and is a teaching that does not discriminate between good and evil adherents.
此即易行下根之务，不简善恶之法也。
Because, moreover, it is almost impossible to eliminate defilements and hindrances during this lifetime,
凡於今生断烦恼恶障极难故，
even the holy monks who practice Shingon and Tendai methods still look forward to reaching enlightenment in the next life.
行真言、法华之净侣，尚祈次生之证果；
How much truer is this of those of us who lack in discipline and wisdom!
何况我等，戒行、慧解俱无者乎！
Yet even we can cross over the painful ocean of birth and death on board the ship of Amida's Vow.
然乘弥陀愿船，渡生死苦海，
As soon as we have reached the shore of the Pure Land, the dark clouds of the defilements will instantly be cleared away
到彼土之岸者∶烦恼之黑云早晴，
and the enlightening moon of buddhahood will at once appear.
法性之觉月速现，
We can only claim to be enlightened when we are at one with the light that shines unobstructed in the ten directions to benefit all sentient beings.
与尽十方之无碍光明一体，而利益一切众生时，方为证果也。
Do those who claim that they have already attained enlightenment 言以现身证果之人，
while in their earthly bodies freely expound the Dharma to benefit all beings by manifesting in various bodily transformations possessing the thirty-two major and eighty minor marks of physical perfection, as ?ākyamuni did?
是否如同释尊示现种种应化身，具足三十二相，八十随形好，说法、利益乎哉？
For these form the paradigm of enlightenment attained in this life.
亦唯如此，方是今生证果之范例也。
A hymn in Japanese says:
《和赞》言∶
In that instant when faith as hard as diamond is established,
金刚坚固之信心　待得此心决定时
the light of Amida's heart enfolds us in its protection
弥陀心光常摄护
and we are forever separated from birth and death.
永隔生死超轮回
The meaning of this hymn is that, because at the moment when faith is established we are embraced once and for all and never after forsaken,
信心决定时，一经摄取不舍，
we shall never again wander through the six realms of existence.
不再六道轮回，
This is why we are said to be “separated forever from birth and death.”
永离生死。
Why should this be misunderstood as “attaining enlightenment”?
既如是知，岂可与证果之言混同乎？
How regrettable!
甚可怜愍哉！
Shinran Shōnin said:
亲鸾上人言∶
“I learned from my master that in the Pure Land teaching one has faith in the Original Vow during this life and that one attains enlightenment in the Pure Land.”
净土真宗者∶今生信本愿，彼土证佛果也。
Sixteen 第十六章
Some insist that the devotee of the nenbutsu should repent whenever he chances to lose his temper, to do wrong, or to quarrel with his fellows.
信心之行者，自然起瞋恚，或犯恶事，遇同朋、同侣，发生口论，必须回心忏悔之事。
This view savors of eliminating evil and practicing good.
此事者∶盖断恶修善之意乎！
For the devotee of singleminded and exclusive practice of the nenbutsu this change of heart happens only once,
一向专修之人，所谓回心者，唯有一次也。
when he who has hitherto been ignorant of the true teachings of the other-power of the Original Vow 此回心者∶谓平日不知本愿他力真宗之人，
now realizes through Amida's wisdom
因弥陀赐与智慧，
that he will not attain rebirth in the Pure Land with his habitual moral outlook,
觉知平日之心，不得往生；
and so abandons his former views and henceforth relies solely upon the Original Vow.
因而翻转本心，归信弥陀，
This is the true meaning of conversion.
方谓之回心。
If it were necessary to repent all errors, morning and evening, in order to gain rebirth,
任何事皆须朝夕回心，方得往生者，
the vow that embraces all and forsakes none would have been made in vain, since before a person could repent and dwell in tender forbearance, his life might first end between one breath and the next.
人命有出息不待入息而终故，既若不及回心，亦未住柔和、忍辱之前而命尽者，摄取不舍之誓愿岂成空耶！
Such people give lip service to the power of the Vow,
口虽言信本愿之力，
but in their hearts they still secretly harbor the thought that, although the Vow is said to have been meant for all people,
而心底仍思∶「虽言救度恶人之愿不思议，
in truth it will only be good people who are saved.
然实唯救行善之人。」
It is to be deplored that, by so thinking, those who doubt the effectiveness of the Vow and are wanting in trust in the other-power will be born in the border land of the Western Paradise.
若作此想者，则是疑本愿力，缺信他力之心故，生於边地，甚可悲叹也。
Once faith has been firmly established, rebirth is gained by the favor of Amida, and therefore not through one's own efforts.
信心若决定，则往生全凭弥陀之计度，不可能有自己之计度。
The more we rely on the power of the Vow as we realize our evil karma, the more will tender forbearance spontaneously arise in us.
如有恶行，则弥仰本愿，依自然之理，自生柔和、忍辱之心。
In all that concerns rebirth we should always gratefully bear in mind, without any pretension to wisdom, our deep indebtedness to Amida's favor.
为往生故，凡一切事，不怀贤巧，唯忘我而常思弥陀恩德之深重。
The natural outcome is that the nenbutsu is called.
若如此者，则自能念佛，
Lack of artfulness on our part is called “naturalness,” which in truth is the working of the other-power.
此是自然也。我无计度，谓之自然，此即他力。
In spite of this I have heard of those who knowingly say that there is some other kind of “naturalness.”
然而，若谓 自然 尚有别义，而故装博知黠慧之相者，
How regrettable this is!
甚可悲叹也。
Seventeen 第十七章
There are others who claim that he who gains rebirth in the borderland of the Western Paradise will ultimately fall into hell.
往生边地化土之人，终堕地狱之事。
In what scriptural source is this view to be found?
此事者∶见於何种证文耶？
It is deplorable that such an assertion should have been made by those with pretensions to scholarship.
此言出自学匠之中，则更可悲叹也，
How do they dare to interpret the sacred scriptures and commentaries?
尔其如何阅览经论、圣教乎！
I heard from my master that devotees who lack faith will be reborn in the borderland of the Western Paradise because of their doubt in the Original Vow,
我闻师曰∶「欠缺信心之行者，由疑本愿，生於边地，
but that when the karma of their doubt is exhausted,
待偿其疑罪後，
they will attain enlightenment in the True Land of Reward.
方能於报土证果。」
Since devotees of the true faith are few in number, most followers are recommended to seek rebirth in the transformed Pure Land.
信心行者少故，多进入化土；
And so to assert that all their aspirations will ultimately prove to be in vain would amount to accusing the Buddha of having led them astray!
若言最後堕落者，则诬如来为虚妄也。
Eighteen 第十八章
Again there are still others who say that, depending on the amount offered to the Buddhist order, one will become a greater or smaller buddha.
於佛法中，随其布施之多少，而成大佛、小佛之事。
How utterly nonsensical this is! Such a view is ludicrous.
此事者，不足言也，无稽之甚也！
First, one ought not to try to delimit the size of the Buddha,
先，佛身不可有大小之定量也。
for when the stature of the supreme teacher of the Pure Land is described in the scriptures, this is an expedient form referring to his spiritual body.
虽说彼安乐净土教主之身量，此是方便法身之形也；
Since Amida embodies the realization of ultimate truth,
证悟法性者，
surpassing all forms, long or short, square or round, and also all colors, blue, yellow, red, white, and black,
既非长短、方圆之形，亦离青、黄、赤、白、黑之色故，
how then can his stature be determined as large or small?
以何定大小耶？
When it is said in the scriptures that by calling the nenbutsu one will receive a vision of an apparitional buddha,
当念佛时，得见化佛∶
this seems to have given rise to the popular belief that by calling the Name in a loud voice, the devotee will see a large buddha, and in a soft voice, a small one.
所谓大念见大佛，小念见小佛。
The misinterpretation mentioned at the beginning must have derived from some such popular belief.
或由此理之所附会哉！
Offerings to the order should be regarded as the practice of the perfection of generosity.
且言檀波罗密之行∶
But if faith is lacking, no matter what precious offering one may make to the Buddha or to one's master, it will prove to no avail.
假令以任何宝物，献於佛前，供於师长，若缺信心者，终无其效；
Yet although one does not offer even a single sheet of paper or the smallest amount of money 虽无一纸、半钱，可施佛门，
but in his heart is devoted to the other-power with deep faith,
若致志於他力，信心深者，
his attitude will be in accord with the true intention of the Original Vow.
唯此乃是本愿之正意也。
In all these deviations from the true faith by those who would intimidate their fellows under the pretense of upholding the Dharma, are they not themselves motivated by worldly greed?
总之，有世间之欲心故，假托佛法，胁言同朋欤！
Afterword 後序
Such misinterpretations as these have definitely arisen through deviations of faith.
右各条（第10章至第18章）者，皆由信心相异所起哉！
There is a story told by our late Master Shinran that while Hōnen was alive he had many disciples among whom few were of the same faith.
亲鸾上人之 <物语> 云∶法然上人之时，弟子颇多，与师同一信心之人少故，
A dispute once arose between Shinran (then called Zenshin) and his fellow disciples because he had stated that his faith and that of Hōnen were the same.
以致亲鸾上人与同朋之中，曾起诤论。其故者∶亲鸾上人言∶「善信(亲鸾）之信心与上人之信心同一也。」
Such disciples as Seikanbō and Nenbutsubō opposed him in forceful words, saying:
时势观房与念佛房等之同朋者，不以为然，诘问曰∶
“How can your faith, Zenshin, possibly be the same as that of our master Hōnen?”
「何以言善信房之信心，可得与上人之信心同一乎？」 Shinran's reply was:
It would be absurd if I were to claim that I was Hōnen's equal in wisdom and learning, for his are vast;
亲鸾上人虽答以∶ 「若言与上人之智慧、才觉之广博同一者，则谬误也；
but regarding our faith in rebirth, there is no difference at all,
然往生之信心者，全无相异，
for his faith and mine are one and the same.
唯是一也。」
As they were still in doubt, there was nothing left but to submit the question to Master Hōnen for his decision.
犹致疑难曰∶「何有此义！」诤论未果，乃於师法然上人之前，仰判自他之是非。
When the matter was explained to him, Hōnen said:
时法然上人言∶
My faith was conferred by the Buddha and so was Zenshin's; therefore they are one.
「源空(法然）之信心，如来所赐之信心也；善信之信心，亦如来所赐之信心也，故全然同一也。
Those who hold a separate faith are the least likely to be reborn in the same Pure Land as I, Genkū.
不同信心之人，恐不能往生源空所生之净土。」
From this I deduce that even now among followers who seem singleheartedly and exclusively devoted to the nenbutsu, there are some whose faith is not at one with Shinran's.
由是观之，当今一向专修之众中，亦有与亲鸾上人之信心不同一者。
All I have said is only needless repetition, but still I have written it down so that,
以上所谈，虽多重复，聊书之耳。
whenever I hear the doubts of my fellow devotees, I shall be able to convey to them as long as I continue to live, like a dewdrop on a withered leaf, what I learned from my master;
露命枯草，老衰之身，一息尚存之间，愿寻同行中，有其不审者，告以亲鸾上人所教意趣。
and also because I fear that after my death further confusions may arise.
我灭之後，谅必异说纷起，令人慨叹。
Should followers who put forth such false views attempt to mislead you, you ought to read carefully those scriptures favored and followed by the late Master which were in accord with his deepest convictions.
将来若有如是异义，生迷惑时，应善读与亲鸾上人之心相应之圣教。
From our viewpoint, in all the scriptures the true and actual teachings are intermingled with the provisional and expedient.
凡圣教者，真实、权假，互相交参；
The Master's real intention was that you should discard the provisional and keep to the actual, put aside the expedient and abide by the true.
舍权取实，置假用真，方是上人之本意。
You should take great care not to misunderstand the scriptures.
宜善用心，勿误读圣教。
As a standard of the true faith, I have chosen certain important passages, which I have appended to this book.
谨择少数切要证文，以作准则，添附此书∶
The Master used to say:
上人平日常言∶
When I reflect deeply on the Vow that Amida fulfilled after five kalpas of contemplation,
「弥陀五劫思惟之愿，深深按之，
I find that it was for me, Shinran, alone!
全为亲鸾一人也。
How compassionate, therefore, is the Original Vow of Amida, who was moved to free me from so many karmic defilements!
然则，思欲救度深重罪业身之本愿之可贵也。」
Reflecting again on the Master's words, I find them little different from Shandao's golden saying:
如此述怀，今按善导
We should realize that in truth we are ordinary unenlightened beings involved in birth and death,
「深信自身现是罪恶生死凡夫，
who from the remotest past up to the present time have been forever floundering in samsara,
旷劫以来常没常流转，
and that we have no way of freeing ourselves.
无有出离之缘。」之金言，了不相违。
And so, by giving himself as an example, the Master's words were meant to awaken us to our twofold ignorance:
然则，忝蒙上人，视人如己，以身为例，为唤醒我等，
we are deluded as to the depth of our transgressions and unaware of the breadth of Amida's beneficence.
既不知自身罪恶之深，亦不知如来恩德之高，迷惘之心也。
For others as well as myself speak only of good and evil without heeding the beneficence of Amida.
诚哉！如来恩德，置而不问，我之与人，皆论善、恶之事。
As Shinran said:
上人曰∶
I am completely ignorant of good and evil.
「善恶二者，我总不知也。
If I could know what good was as totally as Amida does, then I could claim to know good;
其故者∶若能彻知如来心中所思之善者，方谓知善；
and if I knew evil as totally as Amida does, then I could claim to know evil.
若能彻知如来心中所思之恶者，方谓知恶。
But I must confess that we are all ordinary beings beset by defiling passions and that everything in our world is as transient as a burning house.
烦恼具足之凡夫，火宅无常之世界，
All things are illusory and delusive and have no truth in them.
万事虚假，无有真实，
The nenbutsu alone is true.
唯有念佛是真。」
Indeed, I myself as well as others speak only of idle things,
诚哉！我、人唯互论虚假之中，
of which the most regrettable is that 有一可悲也。
when we discuss among ourselves or explain to others the meaning of faith, 其故者∶则以念佛而言，互相问答信心之义，
some impute to the Master words that he did not utter, merely to silence their opponents and put an end to the discussion.
并说与他人闻时，皆为塞人之口，战胜诤论，而全非上人所言之语，
This is most deplorable,
可悲可叹也！
and we should be careful to discriminate in this regard.
幸深思此旨，善知其意。
All these are not my own words and yet they may sound strange, because I am not well versed in the scriptures and commentaries nor have I grasped the depths of the doctrine.
本篇所记，虽非我独断之语，然、我既不知经释之理趣，又不识法文之深浅，谅必有所谬误；
But I have remembered and set down here only a hundredth part of what the late Master Shinran taught.
谨就上人所言旨趣，忆记片端，未及百分之一也。
What a pity if one fortunate enough to call the Name should not be reborn directly into the Land of Reward but should stop short at its borders!
悲哉！有幸念佛，而不直生报土，取宿边地者。
So that there may be no divergences of faith among followers of our school, I have taken up my brush in tears and have written this down.
为使一室行者之中，信心不异，悲泣染笔书之，
It should be called the Tannishō or Passages Deploring Deviations of Faith,
名曰《叹异钞》，
and ought not to be indiscriminately made public.
不可外见者也。
朗读：acalaacala 字幕制作：英语佛教