在靈感中翻譯佛法，在業力下努力微笑

烏金督佳仁波切：總攝一切精要的《七句祈請文》

The Seven
Line Prayer: The Essence of All

來源：https://all-otr.org/short-talks/57-the-seven-line-prayer-the-essence-of-all

開示日期與地點：22 June 2018,
Bir, India

編譯：Translated by Gyurmé
Avertin / Edited by Philip Philippou

(繼續閱讀...)

文章標籤

serenalotus 發表在 痞客邦 留言(0) 人氣(4)

 
Discover Your Sky-Like
Nature in Tergar’s 2025–26 Transmission

(繼續閱讀...)

文章標籤

serenalotus 發表在 痞客邦 留言(0) 人氣(52)

 
資深佛法譯者Erik
Pema Kunsang與年輕譯者之間的問答（三）：如何在學習和修持之間達到良好的平衡
Q&A For Young Translators with Erik Pema Kunsang
 
 
第一篇：https://serenalotus.pixnet.net/blog/post/578151776

第二篇：https://serenalotus.pixnet.net/blog/post/578152766

 
45:34
Q: How does one achieve a good balance between study
and practice? Many of us are students. How should we integrate dharma practice
with our studies?
如何在學習和修持之間達到良好的平衡？我們大多數都是學生，要如何將佛法修持與所學融合？
 
That's a very practical question. Begin with adjusting your
attitude like before. That's dharma practice. When you begin, when you're about
to study your study session, either in a group, or one-on-one with a teacher, or
by yourself, always begin with adjusting your attitude, and then remaining at
ease for a little while. It could be 10 seconds. It could be 10 minutes. But in
order to reconnect with a real and authentic way of being. And if the teacher
is in that kind of mood also, you could sit together a little bit before
speaking.
這是個非常務實的問題。請以稍早提過的「調整態度」作為開端。這麼做，就是在修持佛法。在開始學習前，無論是團體或與老師一對一，或只是自己一人，首先都要調整態度，然後舒適安住片刻。可以是十秒鐘、也可以是十分鐘，重點是要與一種真實和真誠的狀態重新連結。假使你的老師也在這樣的心境中，你可以在對談之前，與他一同坐著一會兒。
 
If the teacher is on a schedule and has a program other people are
waiting, then don't insist on that. I had some teachers who would sit serenely
and at ease for as long as you didn't ask a question. No problem. So, so long
as you might even feel you're disturbing the teacher's mind by asking a
question, but not at all. You ask a question and immediately that teacher that
I remember would just answer immediately and freely, precisely and short and
then remain quiet again. In this way, study and practice are not separate.
如果你的老師已有既定的行程、或另有他人在等候的安排，就不要非這麼做不可。我的老師，有些可以就這樣輕鬆、寧靜地坐著，直到我提出問題。完全沒有困擾。他可以一直坐著，時間長到讓你覺得，甚至連發問都會打擾到他的心。但其實完全不會。印象中，每當我發問時，老師都能立即信手拈來、精準簡要地答覆，然後又回到原先的平靜。如此一來，學習與修持就不會有所分離。
 
We don't have to feel now I have to study, I can't practice, that
is in a single word nonsense, study and practice are together, there's no real
dharma study without practice, only superficial studies. Real study of the
dharma means that this mind is involved in an authentic and open-minded way and
that in itself is dharma practice.
不必認為「我現在必須學習，所以無法修持」，這根本不是問題，因為學習與修持是一起的，真正的佛法學習不可能離於修持，除非是表面功夫的學習。真正的佛法學習，意指「心處於真誠且開放的狀態」，而這本身即是在修持佛法。
 
Especially when you connected with the altruistic attitude of a Bodhisattva,
may this study be helpful for every single mind that I'm connected with, will
be connected with, have been connected with, which is everyone, no exception. In
this way, even before beginning to hear the first word of dharma, you have
already integrated practice with study by making yourself an open-minded
receptive vessel for teaching.
尤其，當你以菩薩的利他心態來思惟，祈願這份學習有助於每一個現在與我有緣、未來與我有緣、曾經與我有緣的有情之心，也就是涵納所有而無一例外者，如此一來，即使你尚未開始聽聞任何一個與佛法相關的字，由於你讓自己成為心胸寬敞而堪受法教的容器，便已融合了修持與學習。
 
This is so important and so easy, also difficult, but not
difficult, really difficult, not that difficult, difficult to remember, no, not
difficult to remember, difficult to apply? Not at all. So what happens? It's when
we have our priorities is wrong. We think something else is more important-- getting
through the text, learning it so that we can repeat back to the teacher so that
he or she can be happy with me. That's not dharma practice. That's egocentric
ambition. But no big problem. We can substitute that with a better motivation
very easily.
這件事，如此重要又如此容易，但也困難卻又不難；真的難嗎？又沒那麼難；難以記住嗎？不會啊，不難記住；那是難以實踐嗎？倒也不是。那究竟是怎麼一回事呢？問題在於，我們總是搞錯優先順序。我們認為別的事才更重要，像是要閱讀、預習全文，如此就能複述或回應老師的話，讓老師喜歡我們。但這不是修持佛法，而是以自我為中心的企圖。但也不是什麼大問題，我們可以輕易地用更好的動機來取代它。
 
If you take a formal class of dharma study, there's always some
chanting at the beginning (da da da…), maybe the praise of Manjushri (da da da…).
I learned it by heart now I know it (da da da…). That is not dharma practice,
that's called chanting. But chanting can be together with dharma practice if
your heart is opening up at the same time, if you're sincere and present and
kind-minded.
例如，正式的佛法學習課程，都會先持誦一段經文（等等等），也許是《文殊菩薩禮讚文》（等等等）。我用心學習，所以現在都知道了（等等等）。這不是修持佛法，只稱為持誦經文。然而，只要你能同時敞開自心，真誠、當下且充滿慈愛，那麼持誦經文便同時是佛法修持。
 
Q: Then there's a political question. How can we
sustain the Buddha presence within us in the face of afflictions arising from
social interactions?
接下來是一則與政治有關的問題。在社交互動中生起煩惱時，要如何憶持我們心中的佛？
 
What should I say? You can't, impossible. Interacting with other
people and talking about politics makes awareness of Buddha mind impossible. As
a matter of fact, everyone involved in samsaric mind cannot possibly attain
realization. Then for whom is the dharma instructions given? To Buddhas,
already enlightened ones? Yes or no? Dharma is meant for samsara to be untied,
not for Buddhas. So don't entertain yourself with the idea, difficult,
impossible. Forget that. Hard? Yes. Can? Yes. Try? Yes. This is how Chokling Rinpoche
would teach. Few words, but really with meaning. Difficult? Yes. Try? Yes. Can?
Yes.
該怎麼說呢？你做不到，不可能。當你與他人互動並談論政治時，不可能同時保持對佛心的覺知。事實上，只要仍涉及輪迴心，就不可能證得覺悟。那麼這些教法是要傳授給誰呢？給那些已然證悟的諸佛嗎？是這樣嗎？法教是為了鬆綁輪迴，而非為了諸佛。所以別用那些「好難啊、不可能」的想法來逗弄自己。放下吧。很難嗎？確實是。做得到嗎？可以。試試看吧？好。這是秋林仁波切的教導方式，言簡意賅、字少義深。很難嗎？確實是。試試看吧？好。做得到嗎？可以。
 
Q: And how can we assume a confident role in this
journey of clarification? (Too many words here…) without becoming discouraged
in the face of discomfort and sad, happiness?
如何在這段釐清自我的旅程中，採取一種自信的態度（這裡講的有點多…），才不至於在面對不舒服、悲傷和快樂的時候變得沮喪？
 
You can't avoid being discouraged. You can't avoid trouble. You
can't avoid sadness. But also why should you? Then move to Hawaii or Bali where
nobody has any problem. Everybody has problem everywhere. Even uh the king of
the gods Indra has problems especially when through his divine clairvoyance
sees the end of his time on the throne of the gods and where he will go after,
which is only one direction down, there’s no joy there and it lasts for eons.
你無法免除沮喪的感覺，也無法避開麻煩、避開悲傷。而且，為什麼要避開呢？真要如此，就搬去夏威夷或峇里島，那邊的人無憂無慮。無論在什麼地方，人人都會遇到麻煩。即使身為眾神之王的帝釋天也有麻煩，尤其當他透過天眼通，看到自己在眾神寶座上的時代終結後，唯一的去處便是墮入一個沒有喜樂之處，還得在那兒待上數劫之久。
 
So this hoping not to become discouraged or face discomfort, that's
called wishful thinking. Wouldn't it be better to practice the dharma? It's
only self-centered worry. We need to dissolve that through real dharma practice
that dissolves the tightness of self-centered attitude. That is the real dharma
practice, also in this case.
所以，希望不會變得沮喪或不必面對不適，這稱為一廂情願。如果可以修持佛法，不是更好嗎？這只是一種自我中心的擔憂。我們必須藉由能消融自我中心緊繃態度的真實修持，來消融這樣的擔憂。如此一來，才是真正的佛法修持。
 
Now comes a really interesting question. I don't know how long
time we have? Meredith, how long time do we have? [We have as much time as you
will.]
好了，這兒有個非常有趣的問題。我不知道我們還有多少時間？Meredith，請問我們還可以講多久？［您想要講多久都行］
 
Now Rinpoche, I assume it's Chokyi Nyima Rinpoche, he's
making it difficult for us Dhama students, on the one hand he says, (we) need to
recognize the view and he gives explanations where we have to think about, like
the mind is pure. But then he also says that the point of this is to not think
about anything or to do anything with the mind.
好，這兒提到有位仁波切、我猜應該是指確吉尼瑪仁波切，他讓我們這些佛法弟子面臨困境。他一方面說，我們必須認出見地，並給了許多開示讓我們去思惟，例如這個心是清淨的；可是，接著又告訴我們，重點是對這個心，什麼都不要想、什麼都不要做。
 
How could we possibly both think about the view and not think
about the view at the same time? Rinpoche is a real troublemaker, right? No, vipassana,
which is the um this process has two parts. One is thinking and the other, the
next step is not thinking. Vipassana as cause, and vipassana as result, in a
very simple way. The curiosity you have which is what is this mind, intelligent,
questioning, exploring, that is vipassanaas cause. But then, in the moment of
seeing how this mind is, then it's vipassanaas result clearly seeing. There is
no conflict between these two, first one then the other, not at the same time.
我們怎麼可能同時思惟見地、又不思惟見地呢？仁波切可真會找我們麻煩，對吧？不是的。勝觀（vipassana，毗婆舍那）的過程包含了兩個部分。第一個是思惟，第二個是放下思惟。簡而言之，勝觀既是因，也是果。你們對於「心是什麼？」的好奇，相關的知識、疑問、探索，屬於勝觀的因。一旦見到了心的樣子，則是勝觀的果，明晰的照見。這兩者並不衝突，彼此依序漸進，而非同時發生。
 
For how long time? When you get distracted, carried away, then you
question what is carried away? What is the commentator right here, that giving
the narrative of this meditation? Oh, now it's right. Now I got it. This must
be the view. Or maybe it isn't the view. Maybe I should adjust a little bit so that
the view is right. That is not dharma practice. That's called thinking.
這要多久呢？當你分心了、被帶走了，你會自問：「被帶走的是什麼？」「此處是哪個評論員（發表意見者）在描述這個禪修？」「喔，這就對了，我現在見到了。這肯定就是見地。」或者，「喔，這可能不是見地。也許我應該做些微調，這樣才是正確的見地。」以上這些都不是佛法修持。而稱為思考。
 
There's no intelligence necessarily there that uh unveils or
uncovers the view. It's only covering it up. That's called the process of
further samsara. It’s not meditation practice, but it happens for every mind
that is not um fully established in realization, which is probably the most of
us.
揭開或清除遮蔽見地的蓋障，並不需要知識。那僅是雪上加霜，稱為促使輪迴繼續的加強版，而不是禪修的修持。但只要你的心尚未具有全然穩固的了悟，這種情形便會發生，而我們大多數人可能都是這樣。
 
So how do we deal with this? We use the koan, what, what is it
that thinks, and instead of looking at what is thought of, look into the
thinker. This is how the Buddha said, how Padmasambhava said, how all the
teachers said. Instead of looking at what is thought of, look into the thinker
and in the moment of looking, rest loosely. Then the narrative vanishes like
mist into open space, and you remain like that for a while. That is called equanimity
or composure, which is like open space. The main meditation training of
Mahayana. (Gong~)
那該如何是好呢？我們可以來參公案，看看在思考的是什麼、是誰？與其看著那所思及的對境，應當去看那思考者。這是佛陀所言、蓮師所言，也是所有老師的所言。與其看著那所思及的對境，應當去看那思考者，並在看的同時，鬆坦安住。於是，那個敘事者（叨絮描述者）將如薄霧一般消失於開闊的虛空裡。待在那樣的狀態裡一會兒，稱為平等安住（等持），有如開闊的虛空。這是大乘最主要的禪修訓練。（敲磬～）
 
Not thinking about something as being held in mind and also
not doing anything. Training of growing familiar with non-doing, like when
Bodhidharma faced the wall for years of non-doing. But before that, it's
necessary to understand that, the view is without holding something in mind.
It's often translated as grasping or fixation or something. But it just means
whatever we hold in mind, dissolve that, or not dissolve it. Let it dissolve
and then followed by non-doing. No need to improve. No need to exclude
anything.
對於心裡的東西，什麼也不想、什麼也不做，訓練自己對於無為的狀態日益熟悉，如同達摩祖師面壁多年、什麼也不做。但在這之前，必須理解見地即是心無所取，這通常被譯作執取、固著之類的字，總之意思是如果心有所取，要嘛讓它消融、要嘛不去消融。就讓它消融，接著無有作為，不需要改善什麼，也不需要排除什麼。
 
Just grow familiar with that in a very gentle way. Then you will
find from within your own experience that there is no contradiction. There's no
problem, conflict between thinking and non-thinking, doing and non-doing. At
the beginning it's one after the other back and forth and then at some point,
you can think and be free of thinking at the same time. They say like the
flight path of a bird in the sky. No trace. You heard about that? Look at a
bird when it flies and see, does it leave a trace, footprint or a wing print um
behind it. Not gem trails, but just a normal bird. No trace. This is how our
thoughts can be, not wishful thinking.
要以非常溫和的方式來串習無為的狀態。你將親身體驗到，沒有什麼是矛盾的：在有所思和無所思、有所為和無所為之間，既沒有問題、也沒有衝突。一開始，它們會一一出現且來來回回；到了某個時刻，你可以思而無思，也就是在思考的同時又離於思考的狀態。人們說，這如同空中飛鳥的路徑，不留痕跡。聽過這個說法吧？看看鳥兒在空中飛行的樣子，觀察牠有沒有留下痕跡、足跡，還是翅跡：沒有特定的尋寶小徑，單純只是一般的鳥兒，什麼都沒有留下，來去無痕。這就是我們念頭的樣子，這兒指的不是一廂情願。
 
At some point it's an actuality, but there's no need to use it in
a pretentious way like taking the answer and then placing it like “now I'm free
of doing, free of thinking.” I think that's not done. That's not meditation practice.

這是能夠達到的事情。但可別裝模作樣，把這個答案拿去當成「現在我什麼都沒做、也沒思考」的標示。事情不是這樣的。那不是禪修。
 
Q: There's a follow up on that question. In the
practice of vipassana, how do I know if I am analyzing with awareness or if my
mind is just creating explanations?
下一個提問與這件事有關。在勝觀的修持中，要如何曉得我是帶著覺知在分析，或者根本是我的心在製造各種解釋？
 
 
Well, in this case, it is analyzing and creating explanations. But
there's still an opportunity within that as you breathe out, let go at the end
of the outbreath and allow a gap. And there's a pause there without any
explanation or without any analyzing.
嗯，這麼聽來，有著分析和製造解釋。但這當中還是有機會的，就在你吐氣的最後，放下，允許那兒有個間隙。那種暫停，沒有任何解釋、也沒有任何分析。
 
Just grow familiar with this. Not just speculating about it and
but testing it out. That's a good word. Put it to the test. Not just once, 500
times. And then ask a question again about it. But don't come where you have
not done your homework testing it. Instructions are meant to be tested out in
ourself, in our own experience.
單純去熟悉那個狀態。不要只是臆測，而要進行實測。這個說法真不錯，將它付諸實測。而且不單一遍，而是五百遍。然後再問問自己同樣的問題。不過，可別在試都沒試、沒做功課的狀況下，就來發問。教誡是用來親身體驗、自己實測的。
 
All right, Meredith, are there any other questions that are really
important? There was a session for translators, but I kind of skipped that.
好了，Meredith，還有什麼確實非常重要的問題嗎？我知道我跳過了一段關於譯者的問題。
 
[Erik, I think if you have some general advice for students who
want to become translators, that would be very helpful.]
[Erik，如果您能為想要成為譯者的學生提供一些共通的建議，對他們來說會非常有幫助。]
 
I'll close the questions and give general advice for the translator’s
sprouts, not fully bloomed translators. There’re no need to say anything. But
translator’s sprouts who have the idea and the wish and the aspiration that
what we study will have some result or fruit for others, of course, one could
translate just for oneself but honestly what's the point? It's only out of
altruism.
這次的問答就到此為止，我來為翻譯新血、也就是尚未成熟的譯者，給予一些共通的建議。我沒特別要說什麼。不過，對於有些想法、希求，發願要將所學成果與人分享的翻譯新血，只為自己翻譯當然沒什麼不可以。只是，說實在，那有什麼意義呢？翻譯純粹是為了利他。
 
So first of all, grow used to that attitude that whatever I
translate and even before that, whatever I understand, may it be of help, of
benefit to any mind that is so concerned with self-centered emotions, may it help
to loosen up the tightness of self-centered attitude. That is the number one wish
for an aspiring translator. Make that from your deepest heart before opening
your book when you sit in the classroom, before opening your laptop and finding
the dictionary and that kind of nonsense.
所以，首先，應當串習於這樣的態度：「無論我要翻譯什麼，甚至在進行翻譯前，不管我理解了什麼，祈願這一切都能為所有極為關注自我中心情緒的心，帶來幫助和利益，祈願這一切能鬆綁因自我中心態度所致的緊繃」。這是有志於翻譯者的優先希求。當你進入教室、坐好位子，翻開書本、筆電或搜尋字典等等的瑣事之前，就要先打從心底如是祈願。
 
Then make that really sincere, that once this the meaning of what
I studying here which is reality with the help of this text, once that is fully
comprehended, may it be practiced in this mind, so that the meaning becomes a reality,
not just an idea. And once it has been realized, may it naturally manifest itself
through form, voice, attitude, talents and activities to benefit countless
countless beings. That is the how to begin translating. All right?
要以至誠之心來發願：一旦我全然領會了藉由文本所學關於實相的意義，願於心中付諸實修，讓此要義得以成為實際、而非只是想法。一旦了悟這個要義，願其透過形色、言語、態度、才華、行持而自然顯現，利益無量無邊的眾生。要這樣開始翻譯。明白嗎？
 
Then next, don't think you have to be a translator. That's point
number two. You don't have to be a translator, but it's very useful for other
people who can't understand the same language, then it's useful. But you don't
need, you just need to understand what is important and grow used to that. I
spent years of my life translating, first as an oral translator or interpreter
for not only Tulku Urgyen Rinpoche, I was his interpreter for 16 years, but
also for Chokyi Nyima Rinpoche, much longer than that, and for many other
wonderful teachers.
接著，不要認為自己非得成為譯者不可。這是第二個建議。你不必成為譯者，但對於無法透過該語言作理解的人，有人翻譯會很有幫助。你只需要了解什麼是重要的、然後加以串習。翻譯佔了我生命的許多歲月，一開始是擔任祖古烏金仁波切的口譯，這一做就是十六年；然後我付出了更多時間為確吉尼瑪仁波切翻譯，也為其他許多優秀的老師翻譯。
 
And one of the thing I found was really important as a translator,
was to look at people while you speak, because if they look like question marks
then you are doing something wrong. Too fancy words, too intellectual, too
academic, too talking over the head, above the head of people. You have to
speak directly to minds and hearts, in order to make real sense, not just
intellectual sense. Because honestly, what is this all about? The short life, can
be we really used to just making academic five stars on our shoulders and fancy
hat? Or is it about untying the tense self-centered attitude in minds of
sentient beings, including humans, but not only, that's what it's really about.
So to speak to minds and hearts, not in intellectually and hairsplitting
analysis of this and that. That's just my personal attitude. I find it really
tiring and at some point it was fun, but then it was no fun any longer.
我發現擔任口譯最重要的事情之一，就是在講話的時候看著聽眾。當他們一臉狐疑的時候，就表示你的翻譯有問題。可能是用詞太花俏、咬文嚼字、太學術、太高深、太晦澀等等，讓人難以理解。你必須要直接觸及聽眾的理智心和感受心，而不是停留在頭腦的訊息，這樣翻譯的傳遞才有意義。因為說真的，我們到底為何而翻譯？此生短暫，難道我們要只為流連肩上的五星學術勳章或頭上的花俏高帽虛榮而活嗎？或者，我們真正發心想幫助人類以及其他一切有情，都能從自我中心的緊繃態度中獲得鬆綁？你講的話要能觸及聽眾的理智心和感受心，而非在智識上進行吹毛求疵的分析。這是我個人的態度。這種［分析］過程其實很累人，某些時候還算有趣，但久而久之就不好玩了。
 
So as a translator, aim at the most
essential which is helping to free every mind that you are speaking to, writing
to, and not only getting your name on the cover
as the translator. That is a trap and it's superficial and it's meaningless. And
if we substitute our personal name with the name of the translation group, it's
the same attachment. No difference, but just bigger ego. So don't focus on that.
Focus on what really helps. That's my main advice here.
所以，無論是在進行口譯、還是筆譯，一名譯者最根本的目標，就是幫助所有的心獲得解脫，而非只是想著要讓自己的名字成為封面上的譯者。這種追求是個陷阱，既膚淺又毫無意義。就算你把個人的名字換成整個翻譯團隊的名字，也仍是同樣的執著，沒有差別，不過是更大的自我罷了。因此，不要專注在這種事上。要專注在真正能夠利他的事情上。以上是我想給各位的主要建議。
 
And then another thing is don't rush. Translation of the Buddhadharma
is not a rush job. There's no deadline. There's a lifeline which is precision
and kindness. Kindness, making it readable, not cluttering it up with footnote
numbers and brackets and dear critics and all this kind of stuff that makes a
text unreadable for any ordinary person. If you're really kind, you avoid that.
And then precise, meaning exactly what the original text says. Nothing extra,
nothing excluded but exactly as it is. That is precision and that requires
attention in intelligent attention. So kindness and intelligence are the two
wings of a translator bird. All right?
另外一點是，不要急。佛法的翻譯工作沒有期限，毋須趕工。法譯的命脈是精準和慈愛。因為慈愛，才能確保你的翻譯是易讀好懂的，而不是被註解的編號、補充的括號、個人的評論等等搞得亂七八糟，讓一般讀者匪夷所思。如果你真的懷著慈愛，就不會讓譯文變成那樣。至於精準，是確實翻譯原文所述，原汁原味的內容，沒有多餘的加油添醋。這就是精準，而這有賴於專注，並且是智慧方面的專注。可以這麼說，如果譯者是隻鳥兒，慈愛和智慧就是這隻鳥兒的雙翼。明白了嗎？
 
And at the end always share the goodness with the wish, “May this
be of benefit to countless beings, open countless minds.” This was the wish I always
made. I think it was partly due to my early teachers in this life, but also due
to habit from past lives that I made this wish before any kind of translation work,
especially when it was in writing, I would always spend time really making sure
that the motivation was tuned right.
每次翻譯完，都要帶著希求，將這種賢善分享出去：「願藉此能利益無量無邊的有情、開啟百千萬億的心。」我向來是如此祈願的。這（種態度，）多少和我此生早期接觸的上師有關，也和我前世帶來的習氣有關。我在進行任何翻譯、尤其是筆譯之前，都會花點時間，確保自己適當調整好動機。
 
 
This is not to brag, but it's just, it's important. It's really important.
So, don't rush. Do a proper job with kindness and precision. Both, making it
readable, making it correct. Then even if your work is only four sentences, it
will have tremendous benefit for the mind and heart of the reader. Rather than
aiming at translating stacks of books, so many pages that if when they fall
down on top of you, you’ll die.
講這些不是要自誇，而是感到真的很重要。所以，別急。要以慈愛和精準適切地進行這項工作。既要確保譯文流暢，也要確保內容正確。這樣一來，即使只是四句偈的翻譯，也將為讀者的理智心和情感心帶來極大的利益。別將目標放在要翻譯成堆的書籍，那麼多頁的厚重出版品，掉下來可會把你砸死。
 
It's much better to make four sentences really, really nice, more effective
in the long run. If you want to make sure that they have a long life, those
four lines, have them carved on your tombstone rather than your name and when
you were born and died, that doesn't matter. Just four lines on the tombstone
because whoever walks there in the in the cemetery, they’ll say, "Hey,
that's an unusual stone there. It's there's some writing on it that means
something." And then they'll read it and maybe it will touch their heart.
就長遠來說，能將四句偈翻譯到盡善盡美，才是更好、更有效益的做法。如果你想讓這四句偈流傳久遠，就用它取代你的名字、刻在墓碑上，看你要生前刻、還是死後再刻，都可以。一塊只有四句偈的墓碑。這樣當有人在墓園裡散步、經過時，就會說，「你看，這裡有一塊不尋常的石碑耶！上面好像寫了一些有意義的東西。」然後他們就讀了那四句偈，說不定因此觸及了他們的心。
 
So, attitude, and precision and kindness. Don't rush. Do a proper
job. Sometimes if you have signed a contract with a publisher, you have a
deadline. Don't sign any contracts with publishers until you have been a
translator for at least 10 years. Otherwise, you may regret that book the rest
of your life. I know people like that.
所以，態度，以及精準和慈愛。不要急，適切地完成它。當你和出版社簽了合約，就得面對截稿日期的壓力。所以，除非你有超過十年的翻譯經驗，不然就別和任何出版社簽約。否則，那種書，可能會讓你整個餘生都為之遺憾。我就認識有這種遭遇的人。
 
There was one more thing that was really important and I forgot, this
how it is, but the most important things I’ve already been said. So thank you
very much for the opportunity.
還有一件非常重要的事，但我想不起來是什麼。事情就是這樣（微笑）。不過最重要的部分，我都已經說了。非常謝謝大家促成這次的機會。
 
[Thank you, Erik. We have one last question if
possible. That just came in from a translator. How would we practice to train
our self-centered attitudes and selfishness where we think of only ourselves
and forget about compassion?]
［謝謝Erik。我們有最後一個提問，可以嗎～是一位譯者剛剛提出的問題：我們唯一所想的就是自己而忘失悲心，這種情況要如何修持、修練自己那種自我中心的自私態度？］
 
I couldn't understand. Put, speak a little away from the
microphone.
[How would you suggest that we train to practice moving away from our
self-centered attitudes where we forget about compassion toward…]
我聽不清楚。稍微離麥克風遠一點，再試試。
［當我們忘失悲心時，要如何訓練自己、移除自我中心的態度？］
 
No. you spoke a little too hard into the microphone.
[Okay. I’ll put it in the chat if you can see the chat.]
還是聽不清楚，你講得太用力了。
［那我把問題放到聊天室，如果您看得到聊天室的內容。］
 
I think I already answered that question. So if you have a recording
I already spoke on that how to adjust motivation and how to be naturally kind
and concerned with what is beneficial for others.
我想我已經回答了這個問題。如果有錄影，就可看到我已經談過了如何調整發心、自然地生起慈心並關注於利他的事情。
 
[Thank you, Erik, so much for your kindness and your time and may
you have a very long long life and will please teach us again very soon. We'd
love to request some additional time with you in later part of the year if you
felt like it be useful. So, thank you so much. Really appreciate it. ] Cheers
everyone.
［謝謝Erik，非常感激您的慈愛並撥冗教授，願您長久駐世，也請您很快能再次來教導我們。若您覺得可行，我們希求今年稍晚能再有時間與您會面。非常謝謝您。真心感激。］祝福大家。
 
Just one more thing. We could have the idea that a translation
work is not necessary for us. For me, I am old or I already have dharma in my
language. But then at the same time, whenever we think of the dharma, we are
translating from words to meaning. So in that sense everyone is a translator.
Thank you so much.
最後再說一件事。我們可能認為，翻譯工作並不是那麼非做不可。像我，已是個老人，而且我用母語就能學習佛法。但與此同時，當我們思惟佛法時，便是在將文字轉譯為意義。從這個角度來說，每個人都是譯者。謝謝大家。

(繼續閱讀...)

文章標籤

serenalotus 發表在 痞客邦 留言(0) 人氣(109)

資深佛法譯者Erik Pema Kunsang與年輕譯者之間的問答（二）

(繼續閱讀...)

文章標籤

serenalotus 發表在 痞客邦 留言(0) 人氣(109)

資深佛法譯者 Erik Pema Kunsang 與年輕譯者之間的問答（一）
Q&A For Young Translators with Erik Pema Kunsang
 
[Hello everyone and welcome to this Q&A session with Erik Pema Kunsang and um we tried to arrange a session like this in November during the Fall seminar in Lumbini at the Thousand Buddha Temple but it didn't work out at that time. So now we are very fortunate and grateful that Erik has um accepted our request to facilitate this session in this way and yeah so now we're able to all meet digitally together and this is in fact the um first meeting with Dharma Gyan International Youth Sangha and we're happy that so many people um are here and yeah there's small group of our students all watching together and yeah so I think Erik doesn't need an introduction and um yeah he's …]
 
Hello everyone let's first test the um sound quality, can you hold here. Yes. If any of you can't hear, you have switched off your um some of your equipment. Anyway, you have a chance to uh test that while we chant the first uh invocation. And uh afterwards, I'll explain why we do that.
（以上摘譯）……首先念誦祈請文，之後我會解釋為何要這麼做。[1]
 

(繼續閱讀...)

文章標籤

serenalotus 發表在 痞客邦 留言(0) 人氣(180)

serenalotus 發表在 痞客邦 留言(0) 人氣(28)

serenalotus 發表在 痞客邦 留言(0) 人氣(15)

serenalotus 發表在 痞客邦 留言(0) 人氣(15)

serenalotus 發表在 痞客邦 留言(0) 人氣(20)

照片攝於雲林蓮師大殿

(繼續閱讀...)

文章標籤

serenalotus 發表在 痞客邦 留言(1) 人氣(500)