聖文殊師利讚頌《吉祥最勝智德讚》的註釋—蔣揚欽哲汪波 撰
A Few Remarks
稍 許 註 解
—An Explanation of the Praise to Noble Mañjushri
known as The Splendour of Wisdom’s Excellent Qualities
—聖文殊師利讚頌《吉祥最勝智德讚》的註釋
by Jamyang Khyentse Wangpo
蔣揚欽哲汪波 撰
Namo guru mañjughoshaya!
頂禮妙音文殊上師！
This explanation of the praise of The Splendour of Wisdom’s Excellent Qualities has five parts: (i) author, (ii) title of the work, (iii) translator’s homage, (iv) actual main part and (v) conclusion.
此《吉祥最勝智德讚》的註釋共有五個部份：(1) 作者，(2) 譯本標題，(3) 譯者皈敬，(4) 主要內容，和 (5) 結論。
I. The Author 作者
Here, some scholars claim that this text was written by Acharya Vajrashastra [1]. Others have said that in the past, in the noble land of India, five hundred panditas were asked [by their abbot] to compose a praise to Mañjushri, and when they did so, Mañjughosha blessed them so that all their praises turned out exactly the same, and they felt confident that this must have come about through Mañjushri’s blessings. It is said that the name of the praise too was taken from the name of their abbot: Shri Jñana Gunaphala.
此處，有些學者主張這個讚頌是由金剛論阿闍黎[1]所作。其他的學者則認為：從前在聖地印度，有五百位班智達被（他們的住持）要求作一篇對文殊師利的讚頌，而在他們撰寫的時候受到妙音文殊的加持，因此他們所寫的讚頌看起來全都相同，他們也相信這篇讚頌必定是得自文殊師利的加持。據說這篇讚頌的名稱是來自他們住持的名字：吉祥智德果。
In any case, the author was someone in whom we can have confidence.
不管怎麼說，作者乃是一位我們可以信任的對象。
II. The Title 譯本標題
In the divine Sanskrit language of the noble land of India the title is shri jñana guna phala nāmastuti. In Tibetan this becomes dpal ye shes yon tan bzang po zhes bya ba’i bstod pa.
以聖地印度的神聖梵文來看，它的標題是 shri jñana guna phala nāmastuti （《吉祥智德果禮敬讚》）。在藏文中，則是 dpal ye shes yon tan bzang po zhes bya ba’i bstod pa。
III. The Translator’s Homage 譯者皈敬
“I prostrate to the transcendent and accomplished conqueror, the Glorious Gentle-Voiced Lord.” This is the translator’s homage, made before undertaking the work of translation, for the particular purpose of ensuring its accomplishment.
[ 敬禮妙音世尊（文殊菩薩）] 「頂禮出世間成就的勝利者，榮耀的柔和聲主。」
這是譯者的皈敬辭，作於翻譯進行之前，以確保翻譯工作之圓成。
IV. The Actual Main Part 主要內容
In this, there are two sections: (1) the actual praise and (2) the benefits.
此處分為兩段：(1) 讚頌本文，和 (2) 利益。
1. The Actual Praise 讚頌本文
The first section has three parts: praises to (i) enlightened mind, (ii) enlightened speech and (iii) enlightened body.
第一段有三個部份：讚歎 (1) 證悟心，(2) 證悟語，(3) 證悟身。
i. The Enlightened Mind 讚歎證悟心
Here there is a praise of wisdom and a praise of love.
這裡有一段對智慧的讚頌，和一段對慈愛的讚頌。
Praise of Wisdom 對智慧的讚頌
Your wise intelligence, O youthful Mañjushri, father of all the victorious buddhas, has thoroughly overcome the darkness of the two kinds of obscuration which are to be abandoned, both emotional ones which are the roots of desire and so on, and cognitive ones which are the roots of confused dualistic perceptions.
[ 怙主大智離二障雲 ] 喔！童子身文殊師利，一切勝者諸佛之父，您的智慧，全然戰勝了兩種應棄捨的障蔽黑暗，也就是貪欲等根源的煩惱障，以及迷妄分別念根源的所知障。
How is this? That too is here explained. Imagine the sun free from the obscuring veils of dusty haze and clouds; like this, your wisdom, when it discerns all dharmas, is utterly purified of those stains of delusion that obscure our true nature, and it is brilliant with the light of wisdom that penetrates all knowable things. How this wisdom perceives its objects is also explained. It says that you perceive the whole of reality, everything that exists, all dharmas—even the most subtle—included within ‘thorough affliction’ and ‘total purification’ from visual forms up until omniscience, and you see them directly and nakedly, exactly as they are, clearly discerning their essence and their distinctive characteristics.
[ 如日清淨極明朗 ] 何以如此？這裡也作了解釋。想像沒有雲霧遮蔽的太陽；就像這樣，當您的智慧辨知一切現象時，它完全離於遮蔽我們真實自性的迷惑垢染，並以智慧之光穿透一切可知的事物，因而發出光耀。
[ 所有境界如實知故 ] 這個智慧覺知對象的方式，此處也作了解釋。讚頌說道，您覺知實相整體，每一種存在，一切的現象──即使是最微細者──包含「徹底的煩惱」和「完全的淨化」在內，從可見的色相直到遍知，您直接而無遮地看見它們，一如它們的樣貌，清晰辨知它們的本質和個別的特性。
At your heart, you hold a book of the prajñaparamita, the complete teachings on the profound and vast graduated paths of the bodhisattvas, in order to symbolize the fact that—as stated above—you possess the twofold wisdom that knows all things exactly as they are.
[ 手托經篋在胸間 ] 在您的胸前，您手持著《般若波羅蜜多經》，這是菩薩深廣漸次道的圓滿教法，以此表示──如上述──您具有如實了知一切事物的雙重智慧。
Praise of Love 對慈愛的讚頌
All sentient beings without such lasting qualities are trapped in the prison of samsara—from the peak of existence down to the lowest hell of Avichi—where the three doors of their body, speech and mind are shrouded in the thick darkness of ignorance, as they cling to concepts of “I” and “mine”. For all these beings without exception who are, as a consequence, tormented by the three kinds of suffering, you possess a deep, caring compassion. This is illustrated by an example; just like the mother of an only child who loves him or her so tenderly, you, Mañjughosha, have the loving and unbiased wish to rescue from suffering each and every sentient being, who is currently tormented by frustration and pain.
[ 三有獄中所有眾生 ] 無此恆時功德的一切有情眾生，陷落在輪迴的牢獄當中──從存在的頂端至最底的阿鼻無間地獄── [ 無明暗迷苦所逼 ] 在這之間，眾生的身口意三門都被厚重的無明黑暗所遮蔽，因為他們執著於「我」和「我的」這些概念。
[ 悲憫彼等皆如獨子 ] 對所有因此遭受三種苦所折磨的眾生，無一例外地，您都有著深切而關懷的慈悲。此處有個例子可說明，就像只有一個孩子的母親對她獨子的呵護一般，您，妙音文殊，有著慈愛而平等的願力，要將正在遭受挫折與痛苦折磨的一切有情眾生，一一從苦難中解救出來。
ii. Enlightened Speech 讚歎證悟語
Inspired by this great affectionate love, and seeing the way things are, in order to establish all beings in the highest possible state of attainment, you speak and thereby clearly reveal what should be adopted and what should be abandoned, in a single voice that nevertheless has the sixty melodious tones of Brahma’s speech. ‘What is its function?’ you might ask. When the dragon of thunder lets out his mighty roar, it rouses all other beings from their sleep. Similarly when you speak with the voice that possesses these special qualities, and the beings to be guided hear the great roar of the 84,000 sections of the Dharma thundering in their ears, it rouses them all from the heavy slumber of their disturbing emotions, and breaks through the tight chains of defiling karma, which cast them into samsara, perpetuate it and keep them bound within it.
[ 為說六十支音語 ] 在大悲心的感召之下，也由於您如實見到事物，為了要將一切眾生安立在儘可能最高的證悟狀態，您用獨一且具有梵天六十種美妙旋律的聲音說法，藉此清楚揭示了什麼應取與什麼應捨。
[ 如雷大震煩惱睡醒 ] [ 業力鐵鏈使解開 ] 有人可能會問：「這有什麼作用？」當雷電之龍發出巨大吼聲時，它將喚醒其他在睡夢中的眾生。同樣的，當您說出具有這些特殊功德的音聲時，得受教化的眾生便會在耳中聽到八萬四千法門的雷鳴大響，而將他們由厚重的煩惱睡眠中喚醒，並切斷緊緊綑綁他們在輪迴中的惡業鎖鏈；他們被那惡業拋入輪迴之中，令他們永不翻身。
In order that you might inspire all beings to attain the state of liberation and omniscience, on your right you hold the sword of knowledge, the essence of all the buddhas’ wisdom, which also has its symbolic meaning. On the basis of the wisdom and loving compassion described above, with your enlightened activity of speech, you dispel the darkness of ignorance, in which beings cling to “I” and “mine” and are thus prevented from seeing reality. Since in the process you cut through all the fresh shoots of suffering, such as birth, old age, sickness and death, that develop out of ignorance, you hold the sword of wisdom, symbolizing that this happens cleanly and unobstructedly.
[ 無明暗除為令斷盡 ] [ 一切苦芽持寶劍 ] 為了啟發一切眾生達到解脫和全知的境界，您的右手持著智慧劍，這也有象徵的意義，代表一切諸佛智慧的精髓。以前述的智慧和慈悲為基礎，您以語的覺悟事業，消除無明黑暗；眾生在無明中執取著「我」和「我的」，因而無法見到實相。由於在這個過程中，您斷除一切由無明所生的痛苦新芽，如生老病死；您手持智慧之劍，象徵的是這種斷除既乾淨俐落又毫無障礙。
iii. Enlightened Body 讚歎證悟身
In definitive terms, Mañjushri, you are now, and from the very beginning you have always been, a genuine buddha, in whom all the qualities of abandonment and realization are totally perfected, because you completely traversed all ten bhumis, such as the Joyous and so on, and purified the two obscurations, together with any latent habitual tendencies, many incalculable aeons ago. Nevertheless, from a merely provisional perspective, you appear as the foremost of all the bodhisattvas, and demonstrate the means of training as a bodhisattva in the presence of all the victorious ones and their heirs throughout the ten directions.
[ 本來清淨十地究竟 ] [ 功德圓滿佛子身 ] 從了義〈勝義諦〉來看，文殊師利，您現在就是，而且從無始以來您一直都是，圓滿所有斷證〈捨棄與了悟〉功德的真實佛陀；這是因為在不可稱數的無量劫前，你便已完全跨越十地，如歡喜地等，並已淨除兩種障礙，以及任何潛在的習氣。儘管如此，單從不了義〈世俗諦〉來看，您顯現為一切菩薩的上首，並在十方勝者和佛子之前，以菩薩相示範種種的教化。
Moreover, from the perspective of the mantrayana, there is no doubt whatsoever that you, Mañjushri, are a buddha. In fact, this is even stated in the sutras. In the Sutra of the Array of Mañjushri’s Pure Land, for example, it says you have completed the ten bhumis. And in two other sutras—the Surangama-samadhi Sutra and the Angulimala Sutra—you are clearly referred to as a buddha.
此外，從密咒乘的觀點來看，您──文殊師利──即是佛陀，這是完全無庸置疑的。事實上，甚至在經典中也有記載。例如：在《大聖文殊師利菩薩佛剎功德莊嚴經》中記載，您已圓滿十地。另外兩部經典──《楞嚴經》和《鴦掘摩羅經》──也明確地視您為佛陀。
Your enlightened form is adorned with the ten times ten plus twelve—which is to say one hundred and twelve—major and minor marks.
[ 百一十二相好莊嚴 ] 您的證悟身相具有十乘十加十二個相好莊嚴，亦即112〈相〉── (32) 大人相和 (80) 隨形好。
Given that you, Mañjughosha, the “Gentle-voiced,” are in possession of these qualities of enlightened body, speech, mind and activity in their entirety, we prostrate in homage before you, showing the greatest respect with our own body, speech and mind, and pray that you may dispel all the darkness from our own minds, and, more generally, from the minds of all living creatures.
[ 請除心暗我敬禮 ] 由於您，曼殊郭夏﹙妙音文殊﹚，柔和聲主，具足這些證悟的身語意功德和它們全部的事業，我們以至誠的身語意，在您尊前恭敬頂禮，並祈求您驅除我們心中所有的黑暗，並且也普遍驅除一切生命體所有心中的黑暗。
2. Benefits 利益
Here there are two categories: the benefits of reciting this for a certain length of time and the benefits of reciting it continuously.
這有兩類：念誦本讚頌一段時間的利益，和持續不斷念誦的利益。
i. Benefits of Reciting for a Certain Time 念誦一段時間的利益
As regards the benefits to be gained from reciting this, the king of praises, for a certain period of time, someone with faith and diligence, who recites this praise with a pure, altruistic motivation that is untainted by hypocrisy, and who is intent upon complete enlightenment for the sake of others, will receive benefits according to the number of recitations. As they recite the praise once, seven times, twenty-one times, or even a hundred or a thousand times each day for a month or a year or whatever period, they will gain increasing qualities, such as the purification of their obscurations.
關於由持誦這個讚頌之王一段時間所獲得的利益，如果有人具足信心和精進，以沒有受虛偽污染、純淨而利他的發心，全心全意為他人的利益而追求圓滿的證悟，將會依持誦的次數得到利益。當他們每天持誦讚頌一次、七次、二十一次、或甚至百次、千次，持續一個月，或一年，或任何時間，他們的功德將會增長，例如：障礙得到淨除。
By reciting it once in this way, the obscurations that obstruct the arising of enlightened qualities will be slightly purified, and they will engage in the four close applications of mindfulness. By reciting it seven times, they will gain the ability to retain the Dharma precisely as they have heard it, which is the direct cause for developing enlightened qualities. By reciting it twenty-one times, they will develop courageous eloquence—that is, the unobstructed intelligence that is the context for enlightened qualities—and thereby apply the diligence of the four correct endeavours. With a hundred recitations, in order that their qualities might be brought to completion, they will gain the power of total recall, so that whatever learning and courageous eloquence they have already gained will never be lost, and they will achieve the samadhi of the four miraculous limbs. Through a thousand recitations, they will gain, as the function of your enlightened qualities, the power of wisdom that enables one to defeat opponents in debate.
以這樣的方式持誦一次，遮蔽證悟功德生起的障礙將被淨除少許，他們能致力於正念的四種細密應用（四念處）。藉由持誦七次，他們將得到準確憶持所聽教法的能力，這是發展證悟功德直接的因。藉由持誦二十一次，他們將有無畏的辯才──亦即無礙的智慧，此乃證悟功德的脈絡──並因此能應用四種正確努力的精進（四正勤）。藉由持誦百次，如此他們可能會有圓滿的功德，他們將得到完整憶念的力量，以致於無論已獲得什麼學習或做過什麼無畏的說法，他們將永遠不會忘失，並且能成就四種神奇的三摩地（四神足）。經過千次的持誦，如同您證悟功德的作用，他們將獲得智慧的力量，而能在辯論中擊敗對手。
Thus it continues, so that if you are able to recite more than a thousand repetitions, you will gain the strength of wisdom, at which point your wisdom will become capable of withstanding challenges from opponents and any other circumstances. This serves to illustrate that you will gain the immeasurable qualities of the paths of training, such as the other powers and strengths (meaning faith and so on), the seven branches of enlightenment, and the eightfold noble path, as well as the qualities of the path of no-more-training.
接續如上，如果你能反覆持誦超過一千次，你將得到智慧的實力，此時你的智慧便能經得起來自對手或任何其他狀況的挑戰。這足以說明你將得到修道上的無量功德，例如其他的威力和實力（指信心等），證悟的七個分支 （七覺支），和八項崇高的道（八正道），以及無學道的功德。
ii. Benefits of Reciting it Continuously持續不斷念誦的利益
Beyond this, it will be explained how benefits arise from reciting the praise continuously. Someone whose mindstream has been purified through faith, diligence and two-fold bodhichitta, who recites the praise three times a day throughout their lives will come to possess all the qualities mentioned above. Upon the foundation of ultimate bodhichitta, meditating on shunyata (the aspect of wisdom) becomes the direct cause, and compassion (the aspect of skilful means) becomes the contributing condition, for completing the five paths. Then, upon the foundation of relative bodhichitta, skilful means and compassion become the direct cause, and wisdom and shunyata the contributing condition, for reaching the ten bhumis.
此外，這裡也要說明，持續念誦這個讚頌所生起的功德。若有人藉由信心、精進、和兩種菩提心而淨化了心相續，並且終生每天都唸誦這個讚頌三次，將會具有前述的所有功德。以究竟菩提心為基礎，禪修空性（智慧面）成為圓滿五道直接的因，而慈悲（方便面）則成為其助緣。接著，以相對菩提心為基礎，方便與慈悲成為成就十地直接的因，而智慧與空性則為其助緣。
As the paths and bhumis are gradually traversed in this manner, the qualities of abandonment and realization grow proportionately greater, and one swiftly arrives at the ‘citadel’ wherein all knowable things are understood with perfect wisdom. At the culmination of the paths, one actualizes the dharmakaya for one’s own benefit. At the culmination of the bhumis, one benefits others through the two form kayas, and, like a great captain, performs the enlightened activity of liberating all beings not only from the crippling sufferings of samsaric existence but also their causes, continuously, for as long as space remains.
當諸地與諸道以上述方式漸次超越，斷證的功德也依比例增長，行者迅速到達了「城堡」，能以圓滿的智慧了知所有可了知的事物。在五道的頂點，行者以證得法身來利益自己。在十地的頂點， 行者以二身來利益他人，接著就如偉大的船長一樣，只要虛空還在，就持續進行解脫一切眾生的覺悟事業，不只解除輪迴中極度損惱的痛苦，也解除造成痛苦的原因。
V. Conclusion 結論
Here there are three sections: the author’s colophon, the translator’s colophon, and inspiring delight by means of an incidental history. The first of these, which begins “The Splendour of Wisdom’s Excellent Qualities . . .”, the second which begins “the holy translator(s)…”, and the third which begins with “Acharya Dignaga and…” are easy to understand.
這裡分為三段：作者的跋，譯者的跋，以及由偶發歷史事件引起的歡喜。第一段由《吉祥最勝智德讚》開始，第二段由「虔誠的譯者…」開始，第三段由「陳那阿闍黎與…」開始，這些很容易了解。
The unfathomable benefits and blessings of this king of praises have always been evident, and remain clear even up to the present day. Having first received the transmission for focusing your awareness [2] from a teacher belonging to the lineage, exert yourself in the practice with one-pointed faith and diligence.
即使到了今天，這個讚頌之王的不可思議利益和加持一直都很明顯，並保持清淨。首先，由具有傳承的老師那裡接受灌頂以清楚認識你的明覺﹙授明﹚[2]，接著讓自己以專一的信心和精進致力於修持。
Written by Mañjughosha simply as a note to aid his own and others’ memory.
由曼殊郭夏﹙蔣揚欽哲旺波別號﹚所作──只是為了幫助他自己與其他人記誦所做的註解。
Sarva sata hitobhawatu.
Translated by Adam with the kind help of Lama Chökyi Nyima.
由亞當翻譯，並由喇嘛確吉寧瑪慈悲協助。
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[1] slob dpon rdo rje mtshon cha
[2] rig gtad is an abbreviated form of empowerment for lower tantra deities such as Manjushri, usually involving a simple body, speech, and mind blessing.
藏音rig gatd，這是一種簡要形式的下部密續本尊灌頂，如文殊師利，通常包含簡單的身語意加持。
英譯本出處：
Commentaries
༈ རྗེ་བཙུན་འཇམ་དབྱངས་བསྟོད་པ་དཔལ་ཡེ་ཤེས་ཡོན་ཏན་བཟང་པོ་ཞེས་བྱ་བའི་རྣམ་པར་བཤད་པ་ཉུང་ངུའི་ངག།
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中譯說明：
1. 本文是由一個暫時稱為”常吉祥”的人，在好奇心的驅使之下，於2007年9月試譯為中文。後經法友們合作所成。
2. 結論第二段英譯有focusing your awareness (即小注[2])，這裡的focusing取其調整焦距以看清楚事物之意。
3. 匆匆試譯疏漏頗多，望諸知識善友慈悲指正；願上師三寶加持，能讓它改正到恰如其份的意思！
(本篇由Serena代為PO網，若有轉載敬請註明出處)
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