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關於星雲《人間佛教語錄》及其與印順之關係:從日文版譯者的立場來看=The Relationship between Hsing Yun and Yin Shun from Hsing Yun's Quotations of Humanistic Buddhism: Standing in the Viewpoint as the Translator of the Japanese Version
著者 野川博之 (著)=Nogawa, Hiroyuki (au.)
掲載誌 圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
巻号n.21
出版年月日2013.06
ページ163 - 200
出版者圓光佛學研究所=Yuan Kuang Buddhist College
出版サイト http://www.ykbi.edu.tw/
出版地桃園縣, 臺灣 [Taoyuean hsien, Taiwan]
資料の種類期刊論文=Journal Article
言語中文=Chinese
キーワード星雲大師=Master Hsing Yun; 印順導師=Master Yin Shun; 人間佛教=Humanistic Buddhism; 四十二品因果錄=The Sūtra in Forty-Two Sections Spoken by the Buddha; 善書=books of good dharma
抄録  本稿首先簡介星雲大師《人間佛教語錄》的大綱,然後,簡介筆者有緣譯述日文版的特點和用心。筆者認為,從前很少有人專門考證、查明星雲大師引用的經書,是因為大師愛讀的《卍續藏》所收經書比《大正藏》還多,儘管如此,但「CBETA電子佛典」2004年版出現以前,幾乎沒有任何工具書,無法詳細地查明摘自它的任何經文。
  幸好,筆者從事《人間佛教語錄》日譯工作時,已經有最新版的「CBETA」,在它所收的《卍續藏》當中,查明到大師引用的明清時期高僧的著作。不但如此,台灣近年出版的太虛、印順等人間佛教高僧們的著作,也具有查詢功能的CD-rom版全集;因此,筆者通過翻譯工作而了解,星雲大師不但對太虛大師非常欽慕,對於印順導師也懷有不小的敬意和難以自禁的抵抗意識。
  筆者在本稿第四節具體地列舉大師引用導師的兩個例子,予以考證來闡明大師對導師畢竟難免有一些所謂的勝他心――(1)引用導師所著《成佛之道》偈頌的一個句子,來奉勸天下夫妻怎麼保持和諧相處。這雖是精采的引用,不過,對導師的弟子們來說,畢竟難免有所謂的「摧尊入卑」之嫌吧!(2)大師用心修改導師喜歡引用的寓言故事,將原有的兩個人物增加為三個人。
  如眾週知,剛剛來台灣的星雲大師首先住在中壢圓光寺,因此,一再看到住持妙果老和尚時常揮毫寫一首有關梁武帝的七言絕句。它的第四句寫著:「曾施一笠管天下。」筆者通過調查而知這首詩偈所描寫的故事,原出於《四十二品因果錄》第二十一品梁武帝拜求誌公師。雖然如此,該書原文沒有這首詩偈,不但如此,武帝在他的前生所施的笠子不是一個而是三個,是因為他向三尊佛供養笠子。關於這個不同,筆者的看法是,與其認定有不同的故事版本,寧可認定:因為七言絕句詩律上的規定,這首詩偈的原作者故意將故事原文所用的「三」這個帄字(○)改用「一」這個仌字(●),來迴避詩律所忌的所謂「三連帄」(○曾○施○三[笠●])。
  最後,筆者要表示:這篇拙稿的主要仏容都曾在2011年1月圓光佛研所舉辦的「台灣佛教論壇――從清朝、日治到當代台灣佛教」發表的中文會議論文〈代跋:佛光山與戰後台灣佛教〉裡面。雖然如此,那時候,筆者還沒做完上述《語錄》的日譯工作,因此難免有些值得注意的未發現。現在已經做完翻譯,關於「大師與導師」這個題目更有發現和看法值得發表。於是,以上述會議論文的主要仏容,加上「大師與導師」的相關論述,來無遺憾地發表自己的發現和看法。

A brief abstract of Master Hsing Yun’s Quatations of Humanistic Buddhism shall be provided in this draft, as well as introductions to features and characteristics in the Japanese version that the author coincidently accomplished. The author believes that in the past, people rarely paid much attention to justify the sūtras that Master Hsing Yun quoted. This is because the Master’s favorableness to the Zokuzokyo, comparing to Taishŏ Revised Tripiṭaka, has rather more sūtra recollections. However, before the 2004 electronic version of CBETA Chinese Buddhist Electric Texts appeared, which contains citations of Zokuzokyo, there was almost not any reference book that allowed detailed researches into finding any scripture being quoted.
Fortunately, while the author was translating Quatations of Humanistic Buddhism into Japanese, the Zokuzokyo, recollected in latest version of CBETA, writings written by eminent monks in Ming or Qing Dynasty, and as well quoted by the Master, were found. Additionally, writings by patriarchal eminent monks from Humanistic Buddhism in Taiwan in recent years, such as Taixu and Yin Shun, have their own complete collections in CD-rom versions published that allow interacting searching functions. Therefore, the author not only was able to understand that Master Hsing Yun extremely admires and respects Master Taixu through translating works, but also harbors a great tribute and yet irresistibly senses to fight against Master Yin Shun.
The author concretely listed out two examples in the fourth section of this draft, where Master Hsing Yun quoted Master Yin Shun, to justify to prove that the former still obtains, more or less, the heart of competition: (1) Hsing Yun quoted one sentence written by Yin Shun’s one gatha from The Paths to Becoming a Buddha, to give advice on how couples in the world shall remain harmony. Despite such a quotation is brilliant, it is still somehow “defining certain high viewpoint in a rather low way” for pupils of Yin Shun. (2) Master Hsing Yun changed the fable that Master Yin Shun enjoyed quoting, adding another characters in the original story, to become three.
It is commonly known that Master Hsing Yun dwelled in Yuan Kuang Monastery located in Chungli when he first came to Taiwan, it was able (for him) to see a seven-character quatrain of Xiao Yian (the Emperor Wu of Liang) written with calligraphy by the old hosting monk, Miao Kuo very often. The fourth line was, “Having supported one clergy let him manage the world.” According to author’s investigation, this quatrain actually originated from the Emperor Wu of Liang proposing to master Zhi Gong in The Sūtra in Forty-Two Sections Spoken by the Buddha. However, there was not this sentence in the original quatrain. Furthermore, it was actually three clergies that the Emperor Wu supported instead of merely one. To be more specific, he donated these clergies for three Buddhas. To explain such a differen
目次一、執筆本稿之緣起 172
二、《人間佛教語錄》概要 175
三、關於妙果和尚喜歡揮毫的七言絕句 179
四、星雲大師對印順導師的看法 186
五、結語 196
ISSN16086848 (P)
ヒット数468
作成日2014.01.28
更新日期2017.08.15



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