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《入菩提行論難語釋》〈般若波羅蜜多章〉譯注(偈頌1注釋)=The Translation & Annotation of the “Prajñāpāramitā Chapter” (Verse 1 & Commentary) of Bodbicaryāvatāra-pañjikā |
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| 著者 |
釋見弘 (著)=Shih, Jien-hong (au.)
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| 掲載誌 |
正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
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| 巻号 | n.74 |
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| 出版年月日 | 2015.09.25 |
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| ページ | 5 - 47 |
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| 出版者 | 正觀雜誌社 |
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| 出版サイト |
http://www.tt034.org.tw/
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| 出版地 | 南投縣, 臺灣 [Nantou hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為法鼓文理學院佛教學系副教授 |
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| キーワード | 智作慧=Prajñakaramati; 《入菩提行論難語釋》=Bodbicaryāvatāra-pañjikā; 般若波羅蜜多章=Prajñāpāramitā Chapter; 《入菩提行論》=Bodbicaryāvatāra; 中觀學派=Mādhyamika |
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| 抄録 | 《入菩提行論》乃8世紀前半，活躍於印度那爛陀(Nālandā)寺院的大乘佛教僧侶寂天(Śāntideva)之重要著作，對印度、西藏等佛教有著一定的影響。印度人所撰的《入菩提行論》注釋書，傳說多達百部。不過目前有文獻流傳至今的，約近十部之多。此十部中，目前唯一有梵語文本傳世的，僅有智作慧(Prajñakaramati)所作的《入菩提行論難語釋》(Bodbicaryāvatāra-pañjikā)一書。
智作慧是大約活躍於10-11世紀印度最大寺院超戒寺(Vikramaśīla)的偉大學問僧之一，與寶作寂(Ratnākaraāśānti)、智吉友(Jñānaśrimitra)等論師約是同時代的人物。《入菩提行論難語釋》是智作慧最主要的代表作，根據智作慧在《難語釋》中的敘述，寂天的《入菩提行論》第9〈般若波羅蜜多章〉的內容，主要可分為以下幾個架構。(一)偈頌1到偈頌5，是關於中關學派二諦說的概要說明。(二)偈頌6到偈頌151為止，是環繞著中關的二諦說，展開種種的論爭。作為立論者(論主)的中觀論者從空的立場逐一展開種種辯駁之後，最後歸結到：由因緣所生的事物不持有任何實體，是空的，本來就是不生不滅的，──這一龍樹以來的空性思想立場。(三)偈頌152到168，是本書的最後結語。
本書譯注範圍以第1偈頌的注視(即散文之長行)為主。如上已述，偈頌1到偈頌5與中觀學派核心思想之二諦說有關，其中，第一偈頌乃進入二諦說前的導論，也可說是第9張全體的導論。雖然僅僅一個偈頌，智作慧卻給了十分詳細之注釋。細讀其內容，說它是一部大乘佛教的導論也不為過。本譯注中，除了將智作慧這部份注釋，從梵文翻譯為現代中文，針對術語、經論引用等，加上相關註腳。譯文方面，考量現代人理解之方便，除部分漢譯傳統語詞，其他盡量採用現代白話譯詞。
As a work that has influence on Indian and Tibetan Buddhism, Bodbicaryāvatāra, is an important treatise written by Śāntideva, an active Mahāyāna Buddhist monk at Nālandā Monastery during the first half of the 8th century. According to legend, the number of commentaries for Bodbicaryāvatāra written by the Indians was as many as one hundred. The texts that are still available today, however, are only about ten volumes. Among these, the only extant Sanskrit manuscript is Prajñakaramati’s Bodbicaryāvatāra-pañjikā.
Prajñakaramati was one of the great scholastic monks at Vikramaśīla, the largest Buddhist monastery roughly about 10th -11th century India. About the same era were scholars such as Ratnākaraāśānti and Jñānaśrīmitra. Bodbicaryāvatāra-pañjikā is Prajñakaramati’s most important masterpiece, in which it states that the 9th Chapter of Śāntideva’s Bodbicaryāvatāra can be divided into several sections as follow. Firstly, verses 1 to 5 are the outline of the Mādhyamika’s theory of the two truths. Next, from verses 6 to 151 are the arguments surrounding this theory. Through these verses, Śāntideva disputed the argumentations of his opponents from the standpoint of Mādhyamika thinker and he eventually reached the conclusion that anything causally produced is empty in substance and is ultimately neither arising nor ceasing. This, apparently, is the ideology of emptiness since Nagarjuna. And thirdly, verses 152 to 168 form the conclusion of the chapter.
This paper translates and annotates the commentary of verse 1. As mentioned above, verses 1 to 5 are related to the theory of the two truths, which is the core concept of Mādhyamika. Among these, verse 1 is a preface to the theory, furthermore, it can also be considered as an introduction to chapter 9. Prajñakaramati wrote an extremely detail commentary for this verse even though it only consists of one verse. Perusing its content, it’s not hard to conclude that this commentary can be viewed as a preliminary study of Mādhyamika Buddhism as well. Besides translating this commentary from Sanskrit to modern Chinese, this paper also provides detailed footnotes to its use of terminologies and references. For the convenience of its readers, this paper tries to use modern terms in Chinese during the translation. |
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| 目次 | 解題 7
翻譯體例 11
譯注：第9章 第1偈頌與注釋 13
略語與參考文獻(漢字依筆劃順序) 35
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| ISSN | 16099575 (P) |
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| ヒット数 | 590 |
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| 作成日 | 2015.10.16 |
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| 更新日期 | 2017.09.07 |
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